ON ST. CHARLES BORROMEO

EDITAE SAEPE

Encyclical of Pope Pius X promulgated on May 26, 1910.

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

Venerable Brethren, Health and the Apostolic Blessing.

1. Sacred Scripture records the divine word saying that men will remember 
the just man forever, for even though he is dead, he yet speaks.[1] Both in 
word and deed the Church has for a long time verified the truth of that 
saying. She is the mother and the nurse of holiness, ever renewed and 
enlivened by the breath of the Spirit Who dwells in us.[2] She alone 
conceives, nourishes, and educates the noble family of the just. Like a 
loving mother, she carefully preserves the memory of and affection for the 
saints. This remembrance is, as it were, a divine comfort which lifts her 
eyes above the miseries of this earthly pilgrimage so that she finds in the 
saints "her joy and her crown." Thus she sees in them the sublime image of 
her heavenly Spouse. Thus she shows her children in each age the timeliness 
of the old truth: "For those who love God all things work together unto 
good, for those who, according to his purpose, are saints through his 
call."[3]

The glorious deeds of the saints, however, do more than afford us comfort. 
In order that we may imitate and be encouraged by them, one and all the 
saints echo in their own lives the saying of Saint Paul, "I beg you, be 
imitators of me, as I am of Christ."[4]

2. For that reason, Venerable Brethren, immediately after Our elevation to 
the Supreme Pontificate We stated in Our first encyclical that We would 
labor without ceasing "to restore all things in Christ."[5] We begged 
everyone to turn their eyes with Us to Jesus, "the apostle and high priest 
of our confession...the author and finisher of faith."[6] Since the majesty 
of that Model may be too much for fallen human nature, God mercifully gave 
Us another model to propose for your imitation, the glorious Virgin Mother 
of God. While being as close to Christ as human nature permits, she is 
better suited to the needs of our weak nature.[7] Over and above that, We 
made use of several other occasions to recall the memory of the saints. We 
emulated these faithful servants and ministers of God's household (each in 
his own way enjoying the friendship of God), "who by faith conquered 
kingdoms, wrought justice, obtained promises."[8] Thus encouraged by their 
example, we would be "now no longer children, tossed to and fro and carried 
about by every wind of doctrine devised in the wickedness of men, in 
craftiness, according to the wiles of error. Rather are we to practice the 
truth in love, and so grow up in all things in him who is the head, 
Christ."[9]

3. We have already pointed to how Divine Providence was perfectly realized 
in the lives of those three great doctors and pastors of the Church, 
Gregory the Great, John Chrysostom and Anselm of Aosta. Although they were 
separated by centuries, the Church was beset by many serious dangers in 
each of their respective ages. In recent years We celebrated all of their 
solemn centenaries. In a very special way, however, we commemorated Saint 
Gregory the Great in the encyclical of March 12, 1904, and Saint Anselm in 
the encyclical of April 21, 1909. In these documents We treated those 
points of Christian doctrine and morals found in the example and teaching 
of these saints which We thought were best suited to our times.

4. As We have already mentioned,[10] We are of the opinion that the shining 
example of Christ's soldiers has far greater value in the winning and 
sanctifying of souls than the words of profound treatises. We therefore 
gladly take this present opportunity to teach some very useful lessons from 
the consideration of the life of another holy pastor whom God raised up in 
more recent times and in the midst of trials very similar to those We are 
experiencing today. We refer to Saint Charles Borromeo, Cardinal of the 
Holy Roman Church and Archbishop of Milan, whom Paul V, of holy memory, 
raised to the altar of the saints less than thirty years after his death. 
The words of Our Predecessor are to the point: "The Lord alone performs 
great wonders and in recent times He has accomplished marvelous things 
among Us. In His wonderful dispensation He has set a great light on the 
Apostolic rock when He singled Charles out of the heart of the Roman Church 
as the faithful priest and good servant to be a model for the pastors and 
their flock. He enlightened the whole Church from the light diffused by his 
holy works. He shone forth before priests and people as innocent as Abel, 
pure as Enoch, tireless as Jacob, meek as Moses, and zealous as Elias. 
Surrounded by luxury, he exhibited the austerity of Jerome, the humility of 
Martin, the pastoral zeal of Gregory, the liberty of Ambrose, and the 
charity of Paulinus. In a word, he was a man we could see with our eyes and 
touch with our hands. He trampled earthly things underfoot and lived the 
life of the spirit. Although the world tried to entice him he lived 
crucified to the world. He constantly sought after heavenly things, not 
only because he held the office of an angel but all because even on earth 
he tried to think and act as an angel."[11]

5. Such are the words of praise Our Predecessor wrote after Charles' death. 
Now, three centuries after his canonization, "we can rightly rejoice on 
this day when We solemnly confer, in the name of the Lord, the sacred 
honors on Charles, Cardinal Priest, thereby crowning his own Spouse with a 
diadem of every precious stone." We agree with Our Predecessor that the 
contemplation of the glory (and even more, the example and teaching of the 
saints) will humiliate the enemy and throw into confusion all those who 
"glory in their specious errors."[12] Saint Charles is a model for both 
clergy and people in these days. He was the unwearied advocate and defender 
of the true Catholic reformation, opposing those innovators whose purpose 
was not the restoration, but the effacement and destruction of faith and 
morals. This celebration of the third centenary of his canonization should 
prove to be not only a consolation and lesson for every Catholic but also a 
noble incentive for everyone to cooperate wholeheartedly in that work so 
dear to Our heart of restoring all things in Christ.

6. You know very well, Venerable Brethren, that even when surrounded by 
tribulation the Church still enjoys some consolation from God. "Christ also 
loved the Church, and delivered himself up for her, that he might sanctify 
her...in order that he might present to himself the Church in all her 
glory, not having spot or wrinkle or any such thing, but that she might be 
holy and without blemish."[13] When vice runs wild, when persecution hangs 
heavy, when error is so cunning that it threatens her destruction by 
snatching many children from her bosom (and plunges them into the whirlpool 
of sin and impiety)--then, more than ever, the Church is strengthened from 
above. Whether the wicked will it or not, God makes even error aid in the 
triumph of Truth whose guardian and defender is the Church. He puts 
corruption in the service of sanctity, whose mother and nurse is the 
Church. Out of persecution He brings a more wondrous "freedom from our 
enemies." For these reasons, when worldly men think they see the Church 
buffeted and almost capsized in the raging storm, then she really comes 
forth fairer, stronger, purer, and brighter with the luster of 
distinguished virtues.

7. In such a way God's goodness bears witness to the divinity of the 
Church. He makes her victorious in that painful battle against the errors 
and sins that creep into her ranks. Through this victory He verifies the 
words of Christ: "The gates of hell shall not prevail against it."[14] In her 
day-to-day living He fulfills the promise, "Behold, I am with you all days, 
even unto the consummation of the world."[15] Finally, He is the witness of 
that mysterious power of the other Paraclete (Who Christ promised would 
come immediately after His ascension into heaven), who continually lavishes 
His gifts upon her and serves as her defender and consoler in all her 
sorrows. This is the Spirit Who will "dwell with you forever, the Spirit of 
truth whom the world cannot receive, because it neither sees him nor knows 
him...he will dwell with you and be in you."[16] The life and strength of the 
Church flows forth from this font. As the ecumenical Vatican Council 
teaches, this divine power sets the Church above every other society by 
those obvious notes which mark her "as a banner raised up among the 
nations."[17]

8. In fact, only a miracle of that divine power could preserve the Church, 
the Mystical Body of Christ, from blemish in the holiness of Her doctrine, 
law, and end in the midst of the flood of corruption and lapses of her 
members. Her doctrine, law and end have produced an abundant harvest. The 
faith and holiness of her children have brought forth the most salutary 
fruits. Here is another proof of her divine life: in spite of a great 
number of pernicious opinions and great variety of errors (as well as the 
vast army of rebels) the Church remains immutable and constant, "as the 
pillar and foundation of truth," in professing one identical doctrine, in 
receiving the same Sacraments, in her divine constitution, government, and 
morality. This is all the more marvelous when one considers that the Church 
not only resists evil but even "conquers evil by doing good." She is 
constantly blessing friends and enemies alike. She is continually striving 
and ardently desiring to bring about the social and individual Christian 
restoration which is her particular mission in the world. Moreover, even 
her enemies benefit from it.

9. This wonderful working of Divine Providence in the Church's program of 
restoration was seen with the greatest clarity and was given as a 
consolation for the good especially in the century of Saint Charles 
Borromeo. In those days passions ran riot and knowledge of the truth was 
almost completely twisted and confused. A continual battle was being waged 
against errors. Human society, going from bad to worse, was rushing 
headlong into the abyss. Then those proud and rebellious men came on the 
scene who are "enemies of the cross of Christ . . .Their god is the 
belly...they mind the things of earth."[18] These men were not concerned with 
correcting morals, but only with denying dogmas. Thus they increased the 
chaos. They dropped the reins of law, and unbridled licentiousness ran 
wild. They despised the authoritative guidance of the church and pandered 
to the whims of the dissolute princes and people. They tried to destroy the 
Church's doctrine, constitution and discipline. they were similar to those 
sinners who were warned long ago: "Woe to you that call evil good, and good 
evil."[19] They called this rebellious riot and perversion of faith and 
morals a reformation, and themselves reformers. In reality, they were 
corrupters. In undermining the strength of Europe through wars and 
dissensions, they paved the way for those modern rebellions and apostasy. 
This modern warfare has united and renewed in one attack the three kinds of 
attack which have up until now been separated; namely, the bloody conflicts 
of the first ages, the internal pests of heresies, and finally, in the name 
of evangelical liberty, the vicious corruption and perversion of discipline 
such as was unknown, perhaps, even in medieval times. Yet in each of these 
combats the Church has always emerged victorious.

10. God, however, brought forth real reformers and holy men to arrest the 
onrushing current, to extinguish the conflagration, and to repair the harm 
caused by this crowd of seducers. Their many-sided zealous work of 
reforming discipline was especially consoling to the Church since the 
tribulation afflicting her was so great. Their work also proves the truth 
that "God is faithful and . . . with the temptation will also give you a 
way out ...."[20] In these circumstances God provided a pleasing consolation 
for the Church in the outstanding zeal and sanctity of Charles Borromeo.

11. God ordained that his ministry would be the effective and special means 
of checking the rebels' boldness and teaching and inspiring the Church's 
children. He restrained the former's mad extravagances by the example of 
his life and labor, and met their empty charges with the most powerful 
eloquence. He fanned the latter's hopes and kindled their zeal. Even from 
his youth he cultivated in a remarkable manner all the virtues of the true 
reformer which others possessed only in varying degrees. These virtues are 
fortitude, counsel, doctrine, authority, ability, and alacrity. He put them 
all in the service of Catholic truth against the attacks of error (which is 
precisely the mission of the Church). He revived the faith that had either 
become dormant or almost extinct in many by strengthening it with many wise 
laws and practices. He restored that discipline which had been overthrown 
by bringing the morals of clergy and people alike back to the ideals of 
Christian living. In executing all the duties of a reformer he also 
fulfilled the functions of the "good and faithful servant." Later he 
performed the works of the high priest who "pleased God in his days and was 
found just." He is, therefore, a worthy example for both clergy and laity, 
rich and poor. He can be numbered among those whose excellence as a bishop 
and prelate is eulogized by the Apostle Peter when he says that he became 
"from the heart a pattern to the flock."[21] Even before the age of twenty-
three and although elevated to the highest honors and entrusted with very 
important and difficult ecclesiastical matters, Charles made truly 
wonderful daily progress in the practice of virtue through the 
contemplation of divine things. This sacred retirement perfected him, 
prepared him for later days, and caused him to shine forth as "a spectacle 
to the world, and angels, and men."

12. Then (again borrowing the words of Our Predecessor, Paul V), the Lord 
began to work His wonders in Charles. He filled him with a wisdom, justice, 
and burning zeal for promoting His glory and the Catholic cause. Above all, 
the Lord filled him with a great concern for restoring the faith in the 
Church universal according to the decrees of the renowned Council of Trent. 
That Pontiff himself, as well as all future generations, attributed the 
success of the Council to Charles, since even before carrying its decrees 
into action he was its most ardent promoter. In fact, his many vigils, 
trials, and labors brought its work to its ultimate completion.

13. All these things, however, were only a preparation or sort of novitiate 
where he trained his heart in piety, his mind in study, and his body in 
work (always remaining a modest and humble youth) for that life in which he 
would be as clay in the hands of God and His Vicar on earth. The innovators 
of that time despised just that kind of life of preparation. The same folly 
leads the modern innovators also to spurn it. They fail to see that God's 
wondrous works are matured in the obscurity and silence of a soul dedicated 
to obedience and contemplation. They cannot see that just as the hope of 
the harvest lies in the sowing, so this preparation is the germ of future 
progress.

14. As We have already hinted, this sanctity and industry prepared under 
such conditions in due time came to produce a truly marvelous fruit. When 
Charles, "good laborer that he was left the convenience and splendor of the 
city for the field (Milan) he was to cultivate, he discharged his duties 
better and better from day to day. Although the wickedness of the time had 
caused that field to become overrun with weeds and rank growths, he 
restored it to its pristine beauty. In time the Milanese Church became an 
example of ecclesiastical discipline."[22] He effected all these outstanding 
results in his work of reformation by adopting the rules the Council of 
Trent had only recently promulgated.

15. The Church knows very well that "the imagination and thought of man's 
heart are prone to evil."[23] Therefore she wages continual battle against 
vice and error "in order that the body of sin may be destroyed, that we may 
no longer be slaves to sin."[24] Since she is her own mistress and is guided 
by the grace which "is poured forth in our hearts by the Holy Spirit," she 
is directed in this conflict in thought and action by the Doctor of the 
Gentiles, who says, "Be renewed in the spirit of your mind...And be not 
conformed to this world, but be transformed in the newness of your mind, 
that you may discern what is the good and acceptable and perfect will of 
God."[25] The true son of the Church and reformer never thinks he has 
attained his goal. Rather, with the Apostle, he acknowledges that he is 
only striving for it: "Forgetting what is behind, I strain forward to what 
is before, I press on towards the goal, to the prize of God's heavenly call 
in Christ Jesus."[26]

16. Through our union with Christ in the Church we grow up "in all things 
in him who is the head, Christ. For from him the whole body...derives its 
increase to the building up for itself in love...."[27] For that reason 
Mother Church daily fulfills the mystery of the Divine Will which is "to be 
dispensed in the fullness of the times: to re-establish all things in 
Christ."[28]

17. The reformers that Borromeo opposed did not even think of this. They 
tried to reform faith and discipline according to their own whims. 
Venerable Brethren, it is no better understood by those whom We must 
withstand today. These moderns, forever prattling about culture and 
civilization, are undermining the Church's doctrine, laws, and practices. 
They are not concerned very much about culture and civilization. By using 
such high-sounding words they think they can conceal the wickedness of 
their schemes.

18. All of you know their purpose, subterfuges, and methods. On Our part We 
have denounced and condemned their scheming. They are proposing a universal 
apostasy even worse than the one that threatened the age of Charles. It is 
worse, We say, because it stealthily creeps into the very veins of the 
Church, hides there, and cunningly pushes erroneous principles to their 
ultimate conclusions.

19. Both these heresies are fathered by the "enemy" who "sowed weeds among 
the wheat"[29] in order to bring about the downfall of mankind. Both revolts 
go about in the hidden ways of darkness, develop along the same line, and 
come to an end in the same fatal way. In the past the first apostasy turned 
where fortune seemed to smile. It set rulers against people or people 
against rulers only to lead both classes to destruction. Today this modern 
apostasy stirs up hatred between the poor and the rich until, dissatisfied 
with their station, they gradually fall into such wretched ways that they 
must pay the fine imposed on those who, absorbed in worldly, temporal 
things, forget "the kingdom of God and His justice." As a matter of fact, 
this present conflict is even more serious than the others. Although the 
wild innovators of former times generally preserved some fragments of the 
treasury of revealed doctrine, these moderns act as if they will not rest 
until they completely destroy it. When the foundations of religion are 
overthrown, the restraints of civil society are also necessarily shattered. 
Behold the sad spectacle of our times! Behold the impending danger of the 
future! However, it is no danger to the Church, for the divine promise 
leaves no room for doubt. Rather, this revolution threatens the family and 
nations, especially those who actively stir up or indifferently tolerate 
this unhealthy atmosphere of irreligion.

20. This impious and foolish war is waged and sometimes supported by those 
who should be the first to come to Our aid. The errors appear in many forms 
and the enticements of vice wear different dresses. Both cause many even 
among our own ranks to be ensnared, seducing them by the appearance of 
novelty and doctrine, or the illusion that the Church will accept the 
maxims of the age. Venerable Brethren, you are well aware that we must 
vigorously resist and repel the enemy's attacks with the very weapons 
Borromeo used in his day.

21. Since they attack the very root of faith either by openly denying, 
hypocritically undermining, or misrepresenting revealed doctrine, we should 
above all recall the truth Charles often taught. "The primary and most 
important duty of pastors is to guard everything pertaining to the integral 
and inviolate maintenance of the Catholic Faith, the faith which the Holy 
Roman Church professes and teaches, without which it is impossible to 
please God."[30] Again: "In this matter no diligence can be too great to 
fulfill the certain demands of our office."[31] We must therefore use sound 
doctrine to withstand "the leaven of heretical depravity," which if not 
repressed, will corrupt the whole. That is to say, we must oppose these 
erroneous opinions now deceitfully being scattered abroad, which, when 
taken all together, are called Modernism. With Charles we must be mindful 
"of the supreme zeal and excelling diligence which the bishop must exercise 
in combating the crime of heresy."[32]

22. We need not mention the Saint's other words (echoing the sanctions and 
penalties decreed by the Roman Pontiffs) against those prelates who are 
negligent or remiss in purging the evil heresy out of their dioceses. It is 
fitting, however, to meditate on the conclusions he draws from these papal 
decrees. "Above everything else," he says, "the Bishop must be eternally on 
guard and continually vigilant in preventing the contagious disease of 
heresy from entering among his flock and removing even the faintest 
suspicion of it from the fold. If it should happen to enter (the Lord 
forbid!), he must use every means at his command to expel it immediately. 
Moreover, he must see to it that those infected or suspected be treated 
according to the pontifical canons and sanctions."[33]

23. Liberation or immunity from this disease of heresy is possible only 
when the clergy are properly instructed, since "faith. . . depends on 
hearing, and hearing on the word of Christ."[34] Today we must heed the words 
of truth. We see this poison penetrating through all the veins of the State 
(from sources where it would be the least expected) to such an extent that 
the causes are the same as those Charles records in the following words: 
"If those who associate with heretics are not firmly rooted in the Faith 
there is reason to fear that they will easily be seduced by the heretics 
into the trap of impiety and false doctrine."[35] Nowadays facility in travel 
and communication has proven just as advantageous for error as for other 
things. We are living in a perverse society of unbridled license of 
passions in which "there is no truth...and there is no knowledge of God,"[36] 
in "all the land made desolate, because there is none that considereth in 
the heart."[37] For that reason, borrowing the words of Charles, "we have 
already emphasized the importance of having all the faithful of Christ well 
instructed in the rudiments of Christian doctrine"[38] and have written a 
special encyclical letter on that extremely important subject.[39] However, 
We do not wish to repeat the lamentation Borromeo was moved to utter 
because of his burning zeal, namely, that "up until now We have received 
very little success in a matter of such importance." Rather, moved like him 
"by the enormity and danger of the task," We would once again urge everyone 
to make Charles his model of zeal so that he will contribute in this work 
of Christian restoration according to his position and ability. Fathers and 
employers should recall how the holy Bishop frequently and fervently taught 
that they should not only afford the opportunity but even consider it their 
duty to see that their children, servants, and employees study Christian 
doctrine. Clerics should remember that they must assist the parish priests 
in the teaching of Christian doctrine. Parish priests should erect as many 
schools for this same purpose as the number and needs of the people demand. 
They should further take care that they have upright teachers, who will be 
assisted by men and women of good morals according to the manner the holy 
Archbishop Milan prescribed.[40]

24. Obviously the need of this Christian instruction is accentuated by the 
decline of our times and morals. It is even more demanded by the existence 
of those public schools, lacking all religion, where everything holy is 
ridiculed and scorned. There both teachers' lips and students' ears are 
inclined to godlessness. We are referring to those schools which are 
unjustly called neutral or lay. In reality, they are nothing more than the 
stronghold of the powers of darkness. You have already, Venerable Brethren, 
fearlessly condemned this new trick of mocking liberty especially in those 
countries where the rights of religion and the family have been 
disgracefully ignored and the voice of nature (which demands respect for 
the faith and innocence of youth) has been stifled. Firmly resolved to 
spare no effort in remedying this evil caused by those who expect others to 
obey them (although they refuse to obey the Supreme Master of all things 
themselves), We have recommended that schools of Christian doctrine be 
erected in those cities where it is possible. Thanks to your efforts, this 
work has already made good progress. It is, however, very much to be 
desired that this work spread even more widely, with many such religious 
schools established everywhere and teachers of sound doctrine and good 
morals provided.

25. The preacher (whose duty is closely allied to the teacher of the 
fundamentals of religion) should also have the same qualities of sound 
doctrine and good morals. For that reason, when drawing up the statutes of 
the provincial and diocesan synods, Charles was most careful to provide 
preachers full of zeal and holiness to exercise "the ministry of the word." 
We are convinced that this care is even more urgent in our times when so 
many men are wavering in the Faith and some vain-glorious men, filled with 
the spirit of the age, "adulterate the word of God" and deprive the 
faithful of the food of life.

26. We must spare no pains, Venerable Brethren, in seeing that the flock 
does not feed on this air of foolish empty-headed men. Rather, it should be 
nourished with the life-giving food of "the ministers of the word." These 
can truly say, "On behalf of Christ...we are acting as ambassadors, God, as 
it were, appealing through us...be reconciled to God...we avoid 
unscrupulous conduct, we do not corrupt the word of God; but making known 
the truth, we commend ourselves to every man's conscience in the sight of 
God..." We are workmen "that cannot be ashamed, rightly handling the word 
of truth."[41] Those very holy and fruitful rules the Bishop of Milan 
frequently laid down for his people have a similar value for us. They can 
best be summarized in these words of Saint Paul: "When you heard and 
received from us the word of God, you welcomed it not as the word of man, 
but, as it truly is, the word of God, who works in you who have 
believed."[42]

27. "The word of God is living and efficient and keener than any two-edged 
sword."[43] It will not only preserve and defend the faith but also 
effectively motivate us to do good works since "faith...without works is 
dead."[44] "For it is not they who hear the Law that are just in the sight of 
God; but it is they who follow the Law that will be justified."[45]

28. Now in this also we see the immense difference between true and false 
reform. The advocates of false reform, imitating the fickleness of the 
foolish, generally rush into extremes. They either emphasize faith to such 
an extent that they neglect good works or they canonize nature with the 
excellence of virtue while overlooking the assistance of faith and divine 
grace. As a matter of fact, however, merely naturally good acts are only a 
counterfeit of virtue since they are neither permanent nor sufficient for 
salvation. The work of this kind of a reformer cannot restore discipline. 
On the contrary, it ruins faith and morals.

29. On the other hand, the sincere and zealous reformer will; like Charles, 
avoid extremes and never overstep the bounds of true reform. He will always 
be united in the closest bonds with the Church and Christ, her Head. There 
he will find not only strength for his interior life but also the 
directives he needs in order to carry out his work of healing human 
society. The function of this divine mission, which has from time 
immemorial been handed down to the ambassadors of Christ, is to "make 
disciples of all nations" both the things they are to believe as well as 
the things they are to do since Christ Himself said, "Observe all that I 
have commanded you."[46] He is "the way, and the truth, and the life,"[47] 
coming into the world that man "may have life, and have it more 
abundantly."[48] The fulfillment of these duties, however, far surpasses 
man's natural powers. The Church alone possesses together with her 
magisterium the power of governing and sanctifying human society. Through 
her ministers and servants (each in his own station and office), she 
confers on mankind suitable and necessary means of salvation.

True reformers understand this very clearly. They do not kill the blossom 
in saving the root. That is to say, they do not divorce faith from 
holiness. They rather cultivate both of them, enkindling them with the fire 
of charity, "which is the bond of perfection."[49] In obedience to the 
Apostle, they "keep the deposit."[50] They neither obscure nor dim its light 
before the nations, but spread far and wide the most saving waters of truth 
and life welling up from that spring. They combine theory and practice. By 
the former they are prepared to withstand the "masquerading of error" and 
by the latter they apply the commandments to moral activity. In such a way 
they employ all the suitable and necessary means for attaining the end, 
namely, the wiping out of sin and the perfecting "the saints for a work of 
ministry, for building up the body of Christ."[51] This is the purpose of 
every kind of instruction, government, and munificence. In a word, this is 
the ultimate purpose of every discipline and action of the Church. When the 
true son of the church sets out to reform himself and others, he fixes his 
eyes and heart on matters of faith and morals. On just such matters 
Borromeo based his reformation of ecclesiastical discipline. Thus he often 
referred to them in his writings, as, for example, when he says, "Following 
the ancient custom of the holy Fathers and sacred Councils, especially the 
ecumenical Synod of Trent, we have decreed many regulations on these very 
matters in our preceding provincial Councils."[52] In the same way, when 
providing for the suppression of public scandals, he declares that he is 
following "both the law and sacred sanctions of the sacred canons, and 
especially the decrees of the Council of Trent."[53]

30. However, he did not stop at that. In order to assure as much as 
possible that he would never depart from this rule, he customarily 
concluded the statutes of his provincial Synods with the following words: 
"We are always prepared to submit everything we have done and decreed in 
this provincial Synod to the authority and judgment of the Roman Church, 
the Mother and Mistress of all the churches."[54] The more quickly he 
advanced in the perfection of the active ministry the more firmly was he 
rooted in this resolve, not only when the Chair of Peter was occupied by 
his uncle, but also during the Pontificates of his successors, Pius V and 
Gregory XIII. He wielded his influence in having these latter elected; he 
was tireless in supporting their great endeavors; and he fulfilled in a 
perfect manner whatever they expected of him.

31. Moreover, he seconded every one of their acts with the practical means 
needed to realize the end in view, namely, the real reform of sacred 
discipline. In this respect also he proved that in no wise he resembled 
those false reformers who concealed their obstinate disobedience under the 
cloak of zeal. He began "the judgment...with the household of God."[55] He 
first of all restored discipline among the clergy by making them conform to 
certain definite laws. With this same end in view he built seminaries, 
founded a congregation of priests known as the Oblates, unified both the 
ancient and modern religious families, and convoked Councils. By these and 
other provisions he assured and developed the work of reform. Then he 
immediately set a vigorous hand to the work of reforming the morals of the 
people. He considered the words spoken to the Prophet as addressed to 
himself; "Lo, I have set thee this day...to root up and to pull down, and 
to waste and to destroy, and to build and to plant."[56] Good shepherd that 
he was, he personally set out on wearisome visitation of the churches of 
the province. Like the Divine Master "he went about doing good and 
healing." He spared no efforts in suppressing and uprooting the abuses he 
met everywhere either because of ignorance or neglect of the laws. He 
checked the rampant perversion of ideas and corruption of morals by 
founding schools for the children and colleges for youth. After seeing 
their early beginnings in Rome, he promoted the Marian societies. He 
founded orphanages for the fatherless, shelters for girls in danger, 
widows, mendicants, and men and women made destitute by sickness or old 
age. He opened institutions to protect the poor against tyrannical masters, 
usurers, and the enslavement of children. He accomplished all these things 
by completely ignoring the methods of those who think human society can be 
restored only by utter destruction, revolution, and noisy slogans. Such 
persons have forgotten the divine words: "The Lord is not in the 
earthquake."[57]

32. Here is another difference between true and false reformers which you, 
Venerable Brethren, have often encountered. The latter "seek their own 
interests, not those of Jesus Christ."[58] They listen to the deceitful 
invitation once addressed to the Divine Master, "Manifest thyself to the 
world."[59] They repeat the ambitious words, "Let us also get us a name" and 
in their rashness (which We unfortunately have to deplore in these days) 
"some priests fell in battle, while desiring to do manfully, they went out 
unadvisedly to fight."[60]

33. On the other hand, the true reformer "seeks not his own glory, but the 
glory of the one who sent him."[61] Like Christ, his Model, "he will not 
wrangle, nor cry aloud, neither will anyone hear his voice in the 
streets...He shall not be sad nor troublesome"[62] but he shall be "meek and 
humble of heart."[63] For that reason he will please the Lord and bring forth 
abundant fruit for salvation.

34. They are distinguished one from the other in yet another way. The false 
reformer "trusteth in man and maketh flesh his arm."[64] The true reformer 
places his trust in God and seeks His supernatural aid for all his strength 
and virtue, making his own the Apostle's words: "I can do all things in him 
who strengthens me."[65]

35. Christ lavishly communicates these aids, among which are especially 
prayer, sacrifice and the Sacraments, which "become...a fountain of water, 
springing up into life everlasting."[66] Since the Church has been endowed 
with them for the salvation of all men, the faithful man will look for them 
in her. False reformers, however, despise these means. They make the road 
crooked and, so wrapped up in reforming that they forget God, they are 
always trying to make these crystal springs so cloudy or arid that the 
flock of Christ will be deprived of their waters. In this respect the false 
reformers of former days are even surpassed by their modern followers. 
These latter, wearing the mask of religiosity, discredit and despise these 
means of salvation, especially the two Sacraments which cleanse the 
penitent soul from sin and feed it with celestial food. Let every faithful 
pastor, therefore, employ the utmost zeal in seeing that the benefits of 
such great value be held in the highest esteem. Let them never permit these 
two works of divine love to grow cold in the hearts of men.

36. Borromeo conducted himself in precisely that way. Thus we read in his 
writings: "Since the fruit of the Sacraments is so abundantly effective, 
its value can be explained with no little difficulty. They should, 
therefore, be treated and received with the greatest preparation, deepest 
reverence, and external pomp and ceremony."[67] His exhortations (which We 
have also made in Our decree, Tridentina Synodus[68]) to pastors and 
preachers concerning the ancient practice of frequent Holy Communion is 
most worthy of notice. "Pastors and preachers," the holy Bishop writes, 
"should take every possible opportunity to urge the people to cultivate the 
practice of frequently receiving Holy Communion. In this they are following 
the example of the early Church, the recommendations of the most 
authoritative Fathers, the doctrine of the Roman Catechism (which treats 
this matter in detail), and, finally the teaching of the Council of Trent. 
The last mentioned would have the faithful receive Communion in every Mass, 
not only spiritually but sacramentally."[69] He describes the intention and 
affection one should have in approaching the Sacred Banquet in the 
following words: "The people should not only be urged to receive Holy 
Communion frequently, but also how dangerous and fatal it would be to 
approach the Sacred Table of Divine Food unworthily."[70] It would seem that 
our days of wavering faith and coldness need this same fervor in a special 
way so that frequent reception of Holy Communion will not be accompanied by 
a decrease in reverence toward this great mystery. On the contrary, by this 
frequency a man should "prove himself, and so let him eat of that bread and 
drink of the cup."[71]

37. An abundant stream of grace will flow from these fonts, strengthening 
and nourishing even natural and human means. By no means will a Christian 
neglect those useful and comforting things of this life, for these also 
come from the hands of God, the Author of grace and nature. In seeking and 
enjoying these material and physical things, however, he will be careful 
not to make them the end and quasi-beatitude of this life. He will use them 
rightly and temperately when he subordinates them to the salvation of 
souls, according to Christ's words: "Seek first the kingdom of God and His 
justice, and all these things shall be given you besides."[72]

38. This wise evaluation and use of means is not in the least opposed to 
the happiness of that inferior ordering of means in civil society. On the 
contrary, the former promotes the latter's welfare--not, of course, by the 
foolish prattle of quarrelsome reformers, but by acts and heroic efforts, 
even to the extent of sacrificing property, power, and life itself. We have 
many examples of this fortitude during the Church's worst days in the lives 
of many bishops who, equaling Charles' zeal, put into practice the Divine 
Master's words: "The good shepherd lays down his life for his sheep."[73] 
Neither vainglory, party spirit, nor private interest is their motive. They 
are moved to spend themselves for the common good by that charity "which 
never fails." This flame of love cannot be seen by the eyes of the world. 
It so enkindled Borromeo, however, that, after endangering his own life in 
caring for the victims of the plague, he did not rest with merely warding 
off present evils but began to provide for the dangers the future might 
have in store. "It is no more than right that a good and loving father will 
provide for his children's future as well as their present by setting aside 
the necessities of life for them. In virtue of our duty of paternal love, 
we are also prudently providing for the faithful of our province by setting 
aside those aids for the future which the experience of the plague has 
taught us are most effective."[74]

39. These same loving plans and considerations can be put into practice, 
Venerable Brethren, in that Catholic Action We have so often recommended. 
The leaders of the people are called to engage in this very noble 
apostolate which includes all the works of mercy[75] which will be prepared 
and ready to sacrifice all they have and are for the cause. They must bear 
envy, contradiction, and even the hatred of many who will repay their 
labors with ingratitude. They must conduct themselves as "good soldiers of 
Jesus Christ."[76] They must "run with patience to the fight set before us; 
looking towards the author and finisher of faith, Jesus Christ."[77] Without 
a doubt, this is a very difficult contest. Nevertheless, even though a 
total victory will be slow in coming, it is a contest that serves the 
welfare of civil society in a most worthy manner.

40. In this work we have the splendid example of Saint Charles. From his 
example each one of us can find much for imitation and consolation. Even 
though his outstanding virtue, his marvelous activity, his never failing 
charity commanded much respect, he was nonetheless subject to that law 
which reads, "All who want to live piously in Christ Jesus will suffer 
persecution."[78] His austere life, his defense of righteousness and honesty, 
his protection of law and justice only led to his being hated by rulers and 
tricked by diplomats and, later, distrusted by the nobility, clergy and 
people until he was eventually so hated by wicked men that they sought his 
very life. In spite of his mild and gentle disposition he withstood all 
these attacks with unflinching courage.

41. He yielded no ground on any matter that would endanger faith and 
morals. He admitted no claim (even if it was made by a powerful monarch who 
was always a Catholic) that was either contrary to discipline or burdensome 
to the faithful. He was always mindful of Christ's words: "Render...to 
Caesar the things that are Caesar's, and to God the things that are 
God's."[79] He never forgot the Apostles' declaration: "We must obey God 
rather than men."[80] Thus he was religion's and society's chief benefactor. 
In his time civil society was paying the price of almost certain 
destruction because of its worldly prudence. It was practically shipwrecked 
in the seditious storms it had stirred up.

42. The Catholics of our days, together with their leaders, the Bishops, 
will deserve the same praise and gratitude as Charles as long as they are 
faithful to their duties of good citizenship. They must be as faithful in 
their loyalty and respect to "wicked rulers" when their commands are just, 
as they are adamant in resisting their commands when unjust. They must 
remain as far from the impious rebellion of those who advocate sedition and 
revolt as they are from the subservience of those who accept as sacred the 
obviously wicked laws of perverse men. These last mentioned wicked men 
uproot everything in the name of a deceitful liberty, and then oppress 
their subjects with the most abject tyranny.

43. This is precisely what is happening today in the sight of the whole 
world and in the broad light of modern civilization. Especially is this the 
case in some countries where "the powers of darkness" seem to have made 
their headquarters. This domineering tyranny has suppressed all the rights 
of the Church's children. These rulers' hearts have been closed to all 
feelings of generosity, courtesy, and faith which their ancestors, who 
gloried in the name of Christians, manifested for so long a time. It is 
obvious that everything quickly lapses back into the ancient barbarism of 
license whenever God and the Church are hated. It would be more correct to 
say that everything falls under that most cruel yoke from which only the 
family of Christ and the education it introduced has freed us. Borromeo 
expressed the same thought in the following words: "It is a certain, well-
established fact that no other crime so seriously offends God and provokes 
His greatest wrath as the vice of heresy. Nothing contributes more to the 
down fall of provinces and kingdoms than this frightful pest."[81] Although 
the enemies of the Church completely disagree among themselves in thought 
and action (which is a sure indication of error), they are nevertheless 
united in their obstinate attacks against truth and justice. Since the 
Church is the guardian and defender of both these virtues, they close their 
ranks in a unified attack against her. Of course, they loudly proclaim (as 
is the custom) their impartiality and firmly maintain they are only 
promoting the cause of peace. In reality, however, their soft words and 
avowed intentions are only the traps they are laying, thus adding insult to 
injury, treason to violence. From this it should be evident that a new kind 
of warfare is now being waged against Christianity. Without a doubt it is 
far more dangerous than those former conflicts which crowned Borromeo with 
such glory.

44. His example and teaching will do much to help us wage a valiant battle 
on behalf of the noble cause which will save the individual and society, 
faith, religion, and the inviolability of public order. Our combat, it is 
true, will be spurred on by bitter necessity. At the same time, however, we 
will be encouraged by the hope that the omnipotent God will hasten the 
victory for the sake of those who wage so glorious a contest. This hope 
increases through the fruitfulness of the work of Saint Charles even down 
to our own times. His work humbles the proud and strengthens us in the holy 
resolve to restore all things in Christ.

45. We can now conclude, Venerable Brethren, with the same words with which 
Our Predecessor, Paul V (whom We already mentioned several times), 
concluded the letter conferring the highest honors on Charles. "In the 
meantime," he wrote, "it is only right that we return honor, glory, and 
benediction to Him Who lives for all ages, for He blessed Our fellow 
servant with every spiritual gift in order to make him holy and spotless in 
His sight. The Lord gave him to us as a star shining in the darkness of 
these sins which are Our affliction. Let us beseech the Divine Goodness 
both in word and deed to let Charles now assist by his patronage the Church 
he loved so ardently and aided so greatly by his merits and example, thus 
making peace for us in the day of wrath, through Christ Our Lord."[82]

46. May the fulfillment of our mutual hope be granted through this prayer. 
As a token of that fulfillment, Venerable Brethren, from the depth of Our 
heart We impart to you and the clergy and people committed to your care, 
the Apostolic Blessing.

47. Given at Saint Peter's, Rome, on May 26, 1910, in the seventh year of 
Our Pontificate.

ENDNOTES

1. Cf. Ps. 111:7; Prov. 10:7, Heb. 11:4.

2. Rom. 8: 11.

3. Rom. 8:28.

4. I Cor. 4:16.

5. Cf. "E Supremi."

6. Heb. 3:1; 12:2.

7. Cf. "Ad diem illum."

8. Heb. 11:33.

9. Eph. 4:11ff

10. Cf. encyclical "E Supremi Apostolatus."

11. Paul V, Papal bull of November 15, 1610, "Unigenitus."

12. Ibid.

13. Eph. 5:25 ff.

14. Matt. 16:18.

15. Matt. 28:20.

16. John 14:16 ff., 26, 59; 16:7 ff.

17. Sessio III, c. 3.

18. Phil. 3:18-19.

19. Is. 5:20.

20. I Cor. 10:13.

21. I Pet. 5:3.

22. Paul V, Papal bull "Unigenitus."

23. Gen. 8:21.

24. Rom. 6:6.

25. Eph. 4:23; Rom. 12:2.

26. Phil. 3:13-14.

27. Eph. 4:15-16.

28. Eph. 1:10.

29. Matt. 13:25.

30. Conc. Prov. I, sub initium.

31. Conc. Prov. V, Pars I.

32. Ibid.

33. Conc. Prov. V, Pars I.

34. Rom. 10:17.

35. Conc. Prov. V, Pars I.

36. Osee 4:1.

37. Jer. 12:11.

38. Conc. Prov. V, Pars I.

39. Cf. "Acerbo nimis."

40. Conc. Prov. V, Pars I.

41. II Cor. 5:20; 4:2; II Tim. 2:15.

42. I Thess. 2:13.

43. Heb. 4:12.

44. James 2:26.

45. Rom. 2:13.

46. Matt. 28:18, 20.

47. John 14:6.

48. John 10:10.

49. Col. 3: 14.

50. I Tim. 4:20.

51. Eph. 4:12.

52. Conc. Prov. V, Pars I.

53. Ibid.

54. Conc. Prov. VI, sub finem.

55. I Pet. 4:17.

56. Jer. 1:10.

57. III Kings 19:11.

58. Phil. 2:21.

59. John 7:4.

60. I Mac. 5:57, 67.

61. Cf. John 7:18.

62. Matt. 12:19; Is. 42:2 ff.

63. Matt. 11:29.

64. Jer. 17:5.

65. Phil. 4:13.

66. John 4:14.

67. Conc. Prov. 1, Pars II.

68. December 20, 1905.

69. Conc. Prov. III, Pars I.

70. Conc. Prov. IV, Pars II.

71 . I Cor. 11:28.

72. Matt. 6:33; Luke 12:31.

73. John 10:11.

74. Conc. Prov. V, Pars II.

75. Cf. Matt. 25:34 ff.

76. II Tim. 2:3.

77. Heb. 12:1-2.

78. II Tim . 3:12.

79. Matt. 22:21.

80. Acts 5:29.

81. Conc. Prov. V, Pars I.

82. Paul V, Papal bull "Unigenitus."