Address of Pope Pius XII
Sollemnis Conventus (1939)
Allocution of His Holiness Pope Pius XII to Ecclesiastical Students in Rome
June 24, 1939
The solemn assembly to which you have come together, dear sons, to offer a testimony of reverence and devotion to the Vicar of Jesus Christ on earth, fills us with singular joy and profound delight. Indeed, before our eyes stands a gathering adorned with every kind of excellence and enriched with the vast abundance of intellectual gifts. We are particularly consoled by the presence of this select group of distinguished professors in sacred disciplines and capable leaders, who labor with great diligence to ensure that the students entrusted to them are formed in holiness and become excellent priests. Even more, we are captivated by the sight of this most select youth, gathered not only from this City and Italy but also from all of Europe and the entire world. When we see you united in one accord, with shared purpose and action, striving to become worthy instruments for spreading the doctrine and grace of Jesus Christ into the hearts of all people—under the guidance and instruction of the Successor of Saint Peter—we cannot but give the highest thanks to Almighty God for this abundance of divine vocations. This gratitude is all the greater because the young men present here represent countless thousands across the globe who aspire to dedicate themselves to the priesthood.
As is well known, Christ the Lord said to the Apostles: “You are the light of the world” (Matt. 5:14). Light illuminates, and the sun warms. Behold, then, your mission and the purpose assigned to the Catholic priesthood: to be a supernatural sun that enlightens human minds with the truth of Christ and inflames hearts with the love of Christ. To this mission and purpose, all preparation and formation for the priesthood must correspond.
If you wish to become the light of truth that emanates from Christ, you must first be illuminated by this truth. For this reason, you devote yourselves to the study of sacred disciplines.
If you desire to inflame human hearts with the love of Christ, you must first be set afire with this love yourselves. It is to this end that your religious and ascetical formation is directed.
Dearest sons, you are well aware that the studies of clerics are governed by the illustrious Constitution Deus Scientiarum Dominus, issued by Our predecessor of happy memory, Pope Pius XI. In this Constitution, a clear distinction is made—and must be diligently observed in practice—between the principal subjects (together with those which are accessory or auxiliary) and those that are called special. The former—professors should pay close attention to this in their teaching and examinations—must hold the primary place and serve as the center of studies. The latter, while valuable, should be taught and practiced in such a way that they complement and complete the principal disciplines without overburdening students or detracting in any way from the thorough and rigorous study of the primary subjects.
It has been wisely decreed and must be faithfully adhered to that “professors must treat the subjects of rational philosophy and theology and instruct the students in them according to the method, doctrine, and principles of the Angelic Doctor [Saint Thomas Aquinas], which they must faithfully retain” (CIC, can. 1366, §2). The wisdom of Aquinas sheds vivid light on truths that are not beyond reason, marvelously unites them in a firm and coherent unity; it is uniquely suited to explain and defend the dogmas of the faith. Moreover, it is particularly effective in combating and overcoming the principal errors of any era. Therefore, dearest sons, cultivate a deep love and appreciation for Saint Thomas. Apply yourselves with all your strength to understand his luminous doctrine. Embrace with confidence whatever pertains to it and is safely regarded as essential to it.
These principles, long established by Our predecessors, We consider it Our duty to recall and, where necessary, to restore fully. At the same time, We make Our own the counsels of Our predecessors, who sought to safeguard authentic progress in knowledge and legitimate freedom in studies. We fully approve and commend the harmonization of ancient wisdom with new discoveries in the sciences, where appropriate. We encourage open discussion of issues debated by reputable interpreters of the Angelic Doctor and the use of new historical resources to deepen understanding of Aquinas’s texts. However, no individual should presume to act as a teacher in the Church (cf. Benedict XV [Ad Beatissimi, n. 22], AAS, VI, 1914, p. 576), nor should anyone demand more from others than what is required by the Church, the universal teacher and mother of all (cf. Pius XI [Studiorum Ducem, n. 30], AAS, XV, 1923, p. 324). Above all, avoid fostering unnecessary and harmful divisions.
If these guidelines, as We confidently hope, are faithfully observed, abundant progress in the disciplines may be expected. The commendation of Saint Thomas’s doctrine does not suppress the pursuit of truth but rather stimulates and safely directs it.
To ensure that your formation yields the most precious fruits, beloved young men, We urge you earnestly that the knowledge you acquire during your studies should not be aimed solely at passing academic examinations. Rather, it should leave a permanent stamp upon your minds never to be effaced, enabling you to draw upon it whenever needed, whether in speech or writing, to promote Catholic truth and lead souls to Christ.
The principles we have outlined apply both to divinely revealed truth and to its rational foundations—that is, to the principles of Christian philosophy, whether they are to be explained or defended. That relativism which Our Predecessor of immortal memory, Pope Pius XI, compared to dogmatic modernism and strenuously condemned, calling it “moral, juridical, and social modernism” (Encyclical Letter Ubi Arcano, AAS, XIV, 1922, p. 696)—this modernism, I say, you as preachers of the Gospel must fearlessly refute by presenting the perfect and absolute truths which come from God, which are the necessary source of the primary duties and rights of the individual, the family, and the State, and without which the worth and welfare of civil society cannot stand. You will fulfill this task excellently if these truths so take possession of your minds that you are prepared to endure any labor or hardship for them, just as you would for the mysteries of the holy faith.
It is also essential that you present the truth in a manner that is clearly understood and appreciated, always employing language that is precise and unambiguous, while avoiding unnecessary and harmful changes of expression that could easily distort the substance of the truth. This has always been the practice and usage of the Catholic Church. And it agrees with that saying of Saint Paul: “It was Jesus Christ, the Son of God, that I, that Silvanus and Timothy preached to you; and that preaching did not hesitate between Yes and No; in him all is affirmed with certainty” (2 Cor. 1:19 [Mgr. Ronald Knox translation]).
When we consider the order of divinely revealed truth and the mysteries of the Catholic faith, it is true that the immense progress made in the investigation and application of the forces of nature, as well as the widespread dissemination of secular culture, has disturbed the minds of many to such an extent that they can scarcely perceive the supernatural anymore. Yet it is no less true that skillful priests, deeply imbued with the truths of faith and filled with the Spirit of God, achieve today—perhaps more than ever before—remarkable and extraordinary successes in winning souls for Christ. To become such priests yourselves, following the example of Saint Paul, let nothing be more important to you than the study of theology, both biblical-positive and speculative. Let it be deeply impressed upon your minds that the faithful today earnestly desire well-formed pastors of souls and learned confessors. Therefore, with fervent zeal, dedicate yourselves to the study of moral theology and canon law. Even the discipline of canon law is oriented toward the salvation of souls, and all its norms and laws are ultimately directed toward the goal of enabling men to live and die in the sanctifying grace of God.
As for historical studies, as they are taught in schools, they should not be limited to critical and merely apologetic questions—although these, too, have their importance—but should instead aim to demonstrate the active life of the Church: how much the Church has labored, how much it has suffered, how it has fulfilled its divine mission with wisdom and success, how it has expressed its charity in action, where dangers that threaten her welfare may lie, under what conditions the public relations between Church and state have been favorable or not, how far the Church can yield to the political power, and when she must stand firm. The study of ecclesiastical history should provide students, especially you, beloved sons living in this City, with a mature understanding of the Church’s condition and a sincere love for her. Here in Rome, where ancient monuments, well-stocked libraries, and open archives vividly present the life of the Catholic Church across the centuries, you are uniquely positioned to gain such insights.
In order not to allow your constancy and pursuit of virtue to falter, draw daily, if possible, from the inexhaustible sources of the Sacred Scriptures, particularly the New Testament, to imbibe the genuine spirit of Jesus Christ and the Apostles, so that this spirit may always shine forth in your thoughts, words, and actions. Be tireless in your efforts, even during vacation, so that those who guide you may be able to say with confidence: “So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven” (Matt. 5:16).
Your divine vocation is to prepare the way for the love and grace of Jesus Christ in the souls of men. To achieve this, you must first kindle that love within yourselves. Nourish your love for Christ therefore through union with Him in prayer and sacrifice.
By union, we mean, first, union in prayer. If you were to ask Us what word We would most wish to address to the priests of the Catholic Church at the beginning of Our Pontificate, We would answer: Pray—pray more and more, and pray with greater fervor!
By union, we also mean union in sacrifice: certainly in the Eucharistic Sacrifice; yet not in that alone, but also in a certain sense in the sacrifice of yourselves. You know that one of the effects of the Most Holy Eucharist is to give strength to those who assist at and receive it, to sacrifice and deny themselves. While the various forms of Christian asceticism may differ in secondary aspects, none of them knows a path to the love of God that does not involve self-sacrifice. For Christ demands this of His followers when He says: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23). He defines the path to the love of God as the observance of the divine commandments (John 15:10) and imparts to His Apostles the remarkable teaching: “Amen, amen I say to you, unless the grain of wheat falling into the ground die, itself remaineth alone. But if it die, it bringeth forth much fruit” (John 12:24-25).
The priestly office requires of you particular sacrifices, chief among them the total sacrifice of obedience to Christ through celibacy. Test yourselves! And if anyone finds himself unable to keep that commitment, We implore him to leave the seminary and seek another path, where he may live honorably and fruitfully, rather than risk eternal salvation and bring dishonor to the Church by remaining in the sanctuary. To those who are already in the priesthood or preparing to enter it, We urge you to dedicate yourselves wholly and with great courage. Take care not to be surpassed in generosity by the countless faithful who today patiently endure the harshest trials for the glory of God and the faith of Jesus Christ. Rather, let your example shine before them, and through your labor and devotion, secure divine grace for them and for all, both in life and in death.
Furthermore, “this commandment we have from God, that he, who loveth God, love also his brother” (1 John 4:21). Jesus Christ declared this love for one’s neighbor to be the mark and distinguishing sign of every Christian (John 13:35); all the more must it be the hallmark of the Catholic priest. For that matter, it cannot be separated from love of God, as Saint Paul explicitly shows when he extols charity in lofty terms, beautifully linking love of God and love of neighbor (1 Cor. 13). This love for one’s neighbor knows no boundaries; it extends to all people, of whatever tongue, or nationality, or race.
Therefore, dearest sons, take full advantage of the unique and precious opportunity that your time in Rome offers you to practice this love toward the great multitude of young people gathered here. Although they come from vastly different and often distant nations, they all belong to the same time, have the same faith, the same vocation, the same love for Jesus Christ, and the same standing in the Church. Use this opportunity to foster this love and ensure that nothing you do—whether in word or deed—causes even the slightest harm to it. Leave political disputes to others; these are not your concern. Instead, share with one another whatever pertains to and promotes the apostolate, the care of souls, the condition and growth of the Church.
Finally, if you wish to grow in the love of Christ, you must cultivate filial obedience, trust, and love for the Vicar of Jesus Christ. For in him, you show reverence and obedience to Christ; in him Christ Himself is with you. It is a grave error to separate the juridical Church from the Church of charity. No; the same Church juridically established with the Pope at its head, is the Church of Christ, the Church of divine charity, the universal family of Christians. Let the bonds of love that unite a true Christian family—binding the father to his children and the children to their father—govern Our relationship with you. And you, who live in this Eternal City and are witnesses to how this Apostolic See, setting aside all merely human considerations, seeks nothing but the advantage, happiness, and salvation of the faithful and of all humanity, must communicate the confidence which this experience gives you to your brothers throughout the world, so that all may be united with the Supreme Pontiff in the love of Christ.
Your priestly apostolate, illuminated by divine truth and animated by the love of Christ, will not lack abundant fruit for the salvation of souls, nor will it be without that happy consolation which, by God’s grace, filled the Holy Doctor of the Gentiles, who declared: “by Christ doth our comfort abound” (2 Cor. 1:5)—even amid the fiercest storms of a world turned away from truth and love, and in the midst of difficulties and hardships—which are, as it were, the privilege of all who labor in the apostolate and accompany them almost as by a natural necessity.
Only God knows the paths by which His divine Providence will lead each one of you, the ups and downs of your lives, and the sufferings that await you in rocky and thorny paths. Yet one thing is certain in the life of every priest who is imbued with the truth and love of Christ: the hope placed in Him “who hath given us the victory through our Lord Jesus Christ” (1 Cor. 15:57).
Where, then, could this supernatural certainty of victory take deeper root than in you, who at the tombs of the Apostles and the catacombs of the martyrs have imbibed the spirit which has renewed the human race and which even now reminds us that the promises of Jesus Christ are still valid? Therefore, dearest sons, We solemnly repeat to you the words of the Blessed Apostle Paul, who joyfully and confidently proclaimed the fruitfulness of apostolic labor: “Therefore, my beloved brethren, be ye steadfast and unmoveable; always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord” (1 Cor. 15:58).
Filled with this hope, and invoking the richest blessings of the Eternal High Priest upon all of you and upon each of you individually, as a pledge of that illuminating and comforting grace, We lovingly impart to you in our Lord the Apostolic Benediction.
[Original Source (Latin): Acta Apostolicae Sedis, vol. 31 (1939): pp. 245-251. Also found on Vatican web site. Latin-to-English translation source: ChatGPT, with minor adjustments. Compared with English translation found in Canon Law Digest, vol. 2, pp. 427-433, to ensure accuracy; some sentences or expressions taken from that translation. Also compared with translation into German here.]
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