A Brief History of Pope Leo XIII
Gioacchino Pecci was born at Carpineto on March 2, 1810. The future Pope who was to recreate another Equestrian Order of the Holy Sepulchre in 1888 with a new constitution received his education at the Jesuit college in Viterbo, the Roman College, and the College for Nobles. In 1837 he made his decision to enter the priesthood. In 1838 Gregory XVI sent Pecci to rule Benevento as a legate. There, and elsewhere, Pecci acted more the ruler than the priest.
Pius IX made him a cardinal in 1853. As Cardinal-Bishop of Perugia, he insisted on religious instruction and on the study of Aquinas. Understanding himself to be a politician and knowledgeable about such matters, the Cardinal spoke out against the social evils of the day--which he would do again disastrously later as Pope in the infamous Humanum Genus. When the Piedmontese took Perugia from the Pope in 1860, Pecci stood up to what he considered the "anti-clericals." His vigorous defense did not go unnoticed, for in 1877 Pius IX called him to Rome and made him camerlengo. After Pius died Pecci succeeded him as Leo XIII. As Pope, Leo had many political successes.
It was as a leader in ideas that Leo is best known. His work is appreciated in that
Leo is known primarily by two encyclicals, "Rerum Novarum" and "Humanum Genus."Humanum Genus
The 1884 "Humanum Genus" shocked the democratic world and led to considerable distrust of the Vatican's motives among the free nations, especially the United States where massive and deeply-rooted anti-Catholic bias was generated by the wide distribution the encyclical received. This encyclical, written to condemn the men's fraternal Order known as Freemasonry, in fact condemned those practices that most countries of the free world held to be the bulwarks of democracy and personal liberty.
First, the encyclical divided the world into two camps, the Holy Catholic Church which followed Jesus Christ--and then everyone else who, Leo wrote, followed Satan. This "we/you" mentality infuriated non-Latin Christians and destroyed for decades any possibility of mutual understanding or cooperation...or even dialogue. Then, specifically, Pope Leo went on to attack and condemn
Rerum Novarum
However, the 1891 "Rerum" somewhat improved Leo's (and the Latin Church's) reputation, for in it the Pope commented critically and accurately on those whose economic policies had created slums and repressive economic and social pressure. The encyclical criticized both socialist and capitalist excesses and offered in their place classic Roman Catholic Christian guidance that Leo believed would lead to an improved social system. The sheer intellecutal power of the "Rerum" was hailed worldwide by both Roman Catholics and non-Roman Catholics.
Exeunte Lam Anno and the Equestrian Order
In 1888, Leo published "Exeunte Lam Anno -- On the Right Ordering of Christian Life," and in the same year reestablished the Equestrian Order of the Holy Sepulchre. Historians understand the Pope's refounding of a new Latin Sepulchre Order to be a part of his ongoing plans to introduce and strengthen Roman Catholic practice among the Faithful, with the Equestrian Sepulchre Knights leading the way as faithful adherents of the Latin Church. It was Leo who, in Apostolicae Curae, declared that the Orders and Apostolic Succession of the Anglican Church were "absolutely null and utterly void." Leo XIII died on July 20, 1903.
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The Encyclical Letters of Leo XIII
Encyclical Epistles
- he eliminated the bandits who infested the area.
- in Perugia in 1841, Pecci started a bank for the poor and introduced other reforms.
- he became Bishop of Perugia in 1845
Pius IX made him a cardinal in 1853. As Cardinal-Bishop of Perugia, he insisted on religious instruction and on the study of Aquinas. Understanding himself to be a politician and knowledgeable about such matters, the Cardinal spoke out against the social evils of the day--which he would do again disastrously later as Pope in the infamous Humanum Genus. When the Piedmontese took Perugia from the Pope in 1860, Pecci stood up to what he considered the "anti-clericals." His vigorous defense did not go unnoticed, for in 1877 Pius IX called him to Rome and made him camerlengo. After Pius died Pecci succeeded him as Leo XIII. As Pope, Leo had many political successes.
- he convinced Bismarck to call off his anti-Catholic campaign.
- he worked to calm the French Catholics' royalist fanaticism and to come to terms with the republican movement.
- he pressured the English government to cease the vigorous methods of the Irish agrarian reformers.
- He worked with the Czar of Russia to ease oppression of Russian Catholic subjects.
- in 1885, the Pope's power and prestige was confirmed when Germany and Spain accepted Leo's arbitration in a dispute over the Caroline Islands
It was as a leader in ideas that Leo is best known. His work is appreciated in that
- he emphasized the value of St. Thomas and the value of the study of Aquinas.
- he encouraged biblical studies and while rightly cautious about certain "critical" tendencies of the age, he left the way open to continued improvement.
- he opened the Vatican archives to research and he urged scholars to tell the truth and tell it whole.
Leo is known primarily by two encyclicals, "Rerum Novarum" and "Humanum Genus."Humanum Genus
The 1884 "Humanum Genus" shocked the democratic world and led to considerable distrust of the Vatican's motives among the free nations, especially the United States where massive and deeply-rooted anti-Catholic bias was generated by the wide distribution the encyclical received. This encyclical, written to condemn the men's fraternal Order known as Freemasonry, in fact condemned those practices that most countries of the free world held to be the bulwarks of democracy and personal liberty.
First, the encyclical divided the world into two camps, the Holy Catholic Church which followed Jesus Christ--and then everyone else who, Leo wrote, followed Satan. This "we/you" mentality infuriated non-Latin Christians and destroyed for decades any possibility of mutual understanding or cooperation...or even dialogue. Then, specifically, Pope Leo went on to attack and condemn
- free elections;
- free public education;
- freedom of religion;
- freedom of conscience;
- freedom of assembly;
- freedom of the press;
- separation of church and state;
- the allowance of divorce;
- equality before the law;
- and many other rights which are today not only commonly understood to be essential for the human condition, but also the signs of a free and democratic society.
Rerum Novarum
However, the 1891 "Rerum" somewhat improved Leo's (and the Latin Church's) reputation, for in it the Pope commented critically and accurately on those whose economic policies had created slums and repressive economic and social pressure. The encyclical criticized both socialist and capitalist excesses and offered in their place classic Roman Catholic Christian guidance that Leo believed would lead to an improved social system. The sheer intellecutal power of the "Rerum" was hailed worldwide by both Roman Catholics and non-Roman Catholics.
Exeunte Lam Anno and the Equestrian Order
In 1888, Leo published "Exeunte Lam Anno -- On the Right Ordering of Christian Life," and in the same year reestablished the Equestrian Order of the Holy Sepulchre. Historians understand the Pope's refounding of a new Latin Sepulchre Order to be a part of his ongoing plans to introduce and strengthen Roman Catholic practice among the Faithful, with the Equestrian Sepulchre Knights leading the way as faithful adherents of the Latin Church. It was Leo who, in Apostolicae Curae, declared that the Orders and Apostolic Succession of the Anglican Church were "absolutely null and utterly void." Leo XIII died on July 20, 1903.
Continue reading...or...
To return to the Knights of the Holy Sepulchre History Page, click HERE
To return to the home page, click HERE
The Encyclical Letters of Leo XIII
- Inscrutabili Dei Consilio -- On the Evils of Society (21 April 1878)
- Quod Apostolici Muneris -- On the Evils of Socialism (28 December 1878)
- Aeterni Patris -- On the Philosophy of St. Thomas Aquinas (4 August 1879)
- Arcanum -- On Christian Marriage (10 February 1880)
- Grande Munus -- On Saints Cyril and Methodius (30 September 1880)
- Diuturnum -- On the Origin of Civil Power (29 June 1881)
- Auspicato Concessum -- On St. Francis of Assisi (17 September 1882)
- Supremi Apostolatus Officio -- On Devotion of the Rosary (1 September 1883)
- Humanum Genus -- On Freemasonry (20 April 1884)
- Superiore Anno -- On the Rosary (30 August 1884)
- Immortale Dei -- On the Christian Constitution of States (1 November 1885)
- Quod Auctoritate -- Proclaiming the Extraordinary Jubilee (22 December 1885)
- Quod Anniversarius -- On the Occasion of the Sacerdotal Jubilee of Leo (11 April 1888)
- Libertas -- On the Nature of Human Liberty (20 June 1888)
- Exeunte Lam Anno -- On the Right Ordering of Christian Life (25 December 1888)
- Quamquam Pluries -- On Devotion to St. Joseph (15 August 1889)
- Sapientiae Christian -- On Christians as Citizens (10 January 1890)
- Catholicae Ecclesiae -- On Slavery in the Missions (20 November 1890)
- Rerum Novarum -- On the Condition of the Working Classes (15 May 1891)
- Octobri Mense -- On the Rosary (22 September 1891)
- Magnae Dei Matris -- On the Rosary (8 September 1892)
- Ad Extremas -- On Seminaries for Native Clergy (24 June 1893)
- Laetitiae Sanctae -- On the Rosary (8 September 1893)
- Providentissimus Deus -- On the Study of Sacred Scripture (18 November 1893)
- Iucunda Semper -- On the Rosary (8 September 1894)
- Christi Nomen -- On the Propagation of Faith and Eastern Churches (24 December 1894)
- Adjutricem -- On the Rosary (20 September 1896)
- Satis Cognitum -- On the Unity of the Church (29 June 1896)
- Fidentem Piumque Annum -- On the Rosary (20 September 1896)
- Divinum Illud Munus -- On the Holy Ghost (9 May 1897)
- Diuturni Temporis -- On the Rosary (5 September 1898)
- Annum Sacrum -- On the Consecration of Mankind to the Sacred Heart (25 May 1899)
- Tametsi -- On Jesus Christ Our Redeemer (1 November 1900)
- Graves de Communi -- On Christian Democracy (18 January 1901)
- Mirae Caritatis -- On the Holy Eucharist (28 May 1902)
Encyclical Epistles
- Sancta Dei Civitas -- On Mission Societies (3 December 1880)
- Licet Multa -- On Catholics in Belgium (3 August 1881)
- Etsi Nos -- On Conditions in Italy (15 February 1882)
- Cum Multa -- On Conditions in Spain (8 December 1882)
- Nobilissima Gallorum Gens -- On the Religious Question in France (8 February 1884)
- Spectata Fides -- On Christian Education (27 November 1885)
- Iampridem -- On Catholicism in Germany (6 January 1886)
- Quod Multum -- On the Liberty of the Church (22 August 1886)
- Pergrata -- On the Church in Portugal (14 September 1886)
- Vi E Ben Noto -- On the Rosary and Public Life (20 September 1887)
- Officio Sanctissimo -- On the Church in Bavaria (22 December 1887)
- In Plurimis -- On the Abolition of Slavery (5 May 1888)
- Saepe Nos -- On Boycotting in Ireland (24 June 1888)
- Paterna Caritas -- On the Armenian Situation (25 July 1888)
- Quam Aerumnosa -- On Italian Immigrants (10 December 1888)
- Etsi Cunctas -- On the Church in Ireland (21 December 1888)
- Magni Nobis -- On the Catholic University of America (7 March 1889)
- Dall'alto Dell'apostolico Seggio -- On Freemasonry in Italy (15 October 1890)
- In Ipso -- On Episcopal Reunions in Austria (3 March 1891)
- Pastoralis -- On Religious Union (25 June 1891)
- Pastoralis Officii -- On the Morality of Dueling (12 September 1891)
- Au Milieu Des Sollicitudes -- On the Church and State in France (16 February 1892)
- Quarto Abeunte Saeculo -- On the Columbus Quadricentennial (16 July 1892)
- Inimica Vis -- On Freemasonry (8 December 1892)
- Custodi Di Quella Fede -- On Freemasonry (8 December 1892)
- Constanti Hungarorum -- On the Church in Hungary (2 September 1893)
- Non Mediocri -- To the Spanish hierarchy; On the Spanish College in Rome (25 October 1893)
- Caritatis -- On Conditions in Poland (19 March 1894)
- Inter Greges -- On the Church in Peru (1 May 1894)
- Litteras A Vobis -- On the Clergy in Brazil (2 July 1894)
- Longinqua -- On Catholicism in the United States (6 January 1895)
- Permoti Nos -- On Social Problems (10 July 1895)
- Insignes -- On the Millenium of the Church in Hungary (1 May 1896)
- Militantis Ecclesias -- On St. Peter Canisius (1 August 1897)
- Affari Vos -- On Schools in Manitoba (12 September 1897)
- Caritatis Studium -- To the Scottish Bishops (25 July 1898)
- Spesse Volto -- On Catholic Action in Italy (5 August 1898)
- Quum Diuturnum -- Convoking the Latin American Bishops to Rome (25 December 1898)
- Depuis le Jour -- On Education in France (8 September 1899)
- Paternae -- On Church Education in Brazil (18 September 1899)
- Omnibus Compertum -- On Unity Among the Melkites (21 July 1900)
- Gravissimas -- On Religious Orders in Portugal (16 May 1901)
- Reputantibus -- On Certain Language Problems (20 August 1901)
- Urbanitatis Veteris -- On the Foundation of a Seminary in Athens (20 November 1901)
- In Amplissimo -- On the Church in the United States (15 April 1902)
- Quod Votis -- On the Catholic University in Austria (30 April 1902)
- Quae ad Nos To the Bohemian and Moravian Bishops (22 November 1902)
- Fin Dal Principio -- On Ecclesiastical Education (8 December 1902)
- Dum Multa -- On Marriage (24 December 1902)