There are, indeed, some adherents of Liberalism who do not subscribe to these opinions, which we have seen to be fearful in their enormity, openly opposed to the Truth, and the cause of most terrible evils.  Indeed, very many amongst them, compelled by the force of Truth, do not hesitate to admit that such liberty is vicious, nay, is simple license, whenever intemperate in its claims, to the neglect of Truth and Justice; and therefore they would have liberty ruled and directed by right reason, and consequently subject to the natural law and to the Divine Eternal Law.  But here they thnk they may stop, holding that man as a free being is bound by no Law of God, except such as He makes known to us through our natural reason.  In this they are plainly inconsistent.  For if--as they must admit, and no one can rightly deny--the Will of the Divine Law-Giver is to obeyed, because every man is under the power of God, and tends toward Him as his end, it follows that no one can assign limits to His Legislative Authority without failing in the obedience which is due.  Indeed, if the human mind be so presumptuous as to define the nature and extent of God's rights and its own duties, reverence for the Divine Law willl be apparent rather than real, and aribtrary judgment will prevail over the Authority and Providence of God.  Man must, therefore, take his standard of a loyal and Religious life from the Eternal Law; and from all and every one of those Laws which God, in Hin Infinite Wisdom and Power, has been pleased to enact, and to make known to us by such clear and unmistakable signs as to leave no room for doubt.  And the more so because Laws of this kind have the same Origin, the same Author, as the Eternal Law, are absolutely in accordance with right reason, and perfect the natural law.  These laws it is that embody the Government of God, Who graciously guides and directs both the intellect and the will of man lest these fall into error.  Let, then, that continue to remain in a Holy and inviolable union, which neither can nor should be separated; and in all things--for this is the dictate of right reason itself--let God be dutifully and obediently served.
    There are others, somewhat more moderate though not more consistent, who affirm that the morality of individuals is to be guided by the Divine Law, but not the morality of the State, so that in public affairs the commands of God may be passed over, and may be entirely disregarded in the framing of Laws.  Hence follows the fatal theory of the need of separation between Church and State.  But the absurdity of such a position is manifest.  Nature herself proclaims the necessity of the State providing means and opportunities wherby the community may be enabled to live properly, that is to say, according to the Laws of God.  For since God is the source of all goodness and Justice, it is absolutely ridiculous that the State should pay no attention to these laws or render them abortive by contrary enactments.  Besides, those who are in authority owe it to the commonwealth not only to provide for its external well-being and the conveniences of life, but still more to consult the welfare of men's souls in the wisdom of their Legislation.  But, for the increase of such benefits, nothing more suitable can be conceived than the Laws which have God for their Author; and, therefore, they who in their Government of the State take no account of these Laws, abuse political power by causing it to deviate from its proper end and from what nature itself prescribes.  And, what is still more important, and what We have more than once pointed out, although the civil authority has not the same proximate end as the Spiritual, nor porceeds on the same lines, nevertheless in the exercise of their separate powers they must occasionally meet.  For their subjects are the same, and not infrequently they deal with the same objects, though in different ways.  Whenever this occurs, since a state of conflict is absurd and mainfestly repugnant to the most wise Ordinance of God, there must necessarily exist some order or mode of procedure to remove the occasions of difference and contention, and to secure harmony in all things.  This harmony has been not inaptly compared to that which exists between the body and the soul for the well-being of both one and the other, the separation of which brings irremediable harm to the body, since it extinguishes its very life.
    To make this more evident, the growth of liberty ascribed to our age must be considered apart in its various details.  And, first, let us examine that liberty in individuals which is so opposed to the virtue of Religion, namely, the liberty of Worship, as it is called.  This is based on the principle that every man is free to profess as he may choose any Religion or none.
    But, assurdely, of all the duties which man has to fulfill, that, without doubt, is the chiefest and holiest which commands him to worship God with devotion and piety.  This follows of necessity from the Truth that we are ever in the Power of God, are ever guided by His Will and Providence, and, having come forth from Him, must return to Him.  Add to which no true virtue can exist without Religion, for moral virtue is concerned with those things which lead to God as man's supreme and ultimate good; and therefore Religion, which (as St. Thomas says) "performs those actions which are directly and immediately ordained for the Divine Honor," (Summa, 2a 2w, q. lxxxi. a. 6.)  rules and tempers all virtues.  And if it be asked which of the many conflicting Religions it is necessary to adopt, reason and the natural Law unhesitatingly tell us to practise that one which God enjoins, and which men can easily recognize by certain exterior notes, whereby Divine Providence has willed that it should be distinguished, because, in a matter of such moment, the most terrible loss would be the consequence of error.  Wherefore, when a liberty such as We have described is offered to man, the power is given him to pervert or abandon with impunity the most Sacred of duties, and to exchange the unchangeable good for evil; which, as We have said, is no liberty, but its degradation, and the abject submission of the soul to sin.
    This kind of liberty, if considered in relation to the State, clearly implies that there is no reason why the State should offer any homage to God, or should desire any public recognition of Him; that no one form of worship is to be preferred to another, but that all stand on an equal footing, no account being taken of the Religion of the people, even if they profess the Catholic Faith.  But, to justify this, it must needs be taken as true that the State has no duties towards God, or that such duties, if they exist, can be abandoned with impunity, both of which assertions are manifestly false.  For it cannot be doubted but that, by the Will of God, men are united in civil society; whether its component parts be considered; or its form, which implies Authority; or the object of its existence; or the abundance of the vast services which it renders to man.  God it is Who has made man for society, and has placed him in the company of others like himself, so that what was wanting to his nature, and beyond his attainment if left to his own resources, he might obtain by association with others.  Wherefore civil society must acknowledge God as its Founder and Parent, and must obey and reverence His Power and Authority.  Justice therefore forbids, and reason itself forbids, the State to be godless; or to adopt a line of action which would end in godlessness--namely, to treat the various Religions (as they call them) alike, and to bestow upon them promiscuously equal rights and privilesges.  Since, then, the profession of one Religion is necessary in the State, that Religion must be professed which alone is True, and which can be recognized without difficulty, especially in Catholic States, because the marks of Truth are, as it were, engraven upon it.  This Religion, therefore, the Rulers of the State must preserve and protect, if they would provide--as they should do--with prudence and usefulness for the good of the community.  For public Authority exists for the welfare of those whom it governs; and although its proximate end is to lead men to the prosperity found in this life, yet, in so doing, it ought not to diminish, but rather to increase, man's capability of attaining to the Supreme Good in which his Everlasting Happiness consists: which never can be attained if Religion be disregarded.
    All this, however, We have explained more fully elsewhere.  We now only wish to add the remark that liberty of so false a nature is greatly hurtful to the True liberty of both Rulers and their subjects.  Religion, of its essence, is wonderfully helpful to the State.  For since it derives the prime origin of all Power directly from God Himself, with grave Authority it charges Rulers to be mindful of their duty, to govern without Injustice or Severity, to Rule their people kindly and with almost Paternal Charity; it admonishes subjects to be obedient to Lawful Authority, as to the Ministers of God; and it binds them to their Rulers, not merely by obedience, but by reverence and affection, forbidding all seditions and venturesome enterprises calculated to disturb public order and tranquillity, and cause greater restrictions to be put upon the liberty of the people.  We need not mention how greatly Religion conduces to pure morals, and pure morals to liberty.  Reason shows, and history confirms the fact, that the higher the morality of States, the greater are the liberty and wealth and power which they enjoy.
    We must now consider briefly liberty of speech, and liberty of the Press.  It is hardly necessary to say that there can be no such right as this, if it be not used in moderation, and if it pass beyond the bounds and end of all True liberty.  For right is a moral power which--as We have before said and must again and again repeat--it is absurd to suppose that nature has accorded indifferently to truth and falsehood, to justice and injustice.  Men have a right freely and prudently to propagate throughout the State what things soever are true and honorable, so that as many as possible may possess them; but lying opinions, than which no mental plague is greater, and vices which corrupt the heart and moral life, should be diligently repressed by public Authority, lest they insidiously work to the ruin of the State.  The excesses of an unbridled intellect, which unfailingly end in the oppression of the untutored multitude, are no less rightly controlled by the Authority of the Law than are the injuries inflicted by violence upon the weak.  And this all the more surely, because by far the greater part of the community is either absolutely unable, or able only with great difficulty, to escape from illusions and deceitful subtleties, especially such as flatter the passions.  If unbridled license of speech and of writing be granted to all, nothing will remain Sacred and Inviolate; even the highest and truest mandates of nature, justly held to be the common and noblest heritage of the human race, will not be spared.  Thus, truth being gradually obscured by darkness, pernicious and manifold error, as too often happens, will easily prevail.  Thus, too, license will gain what liberty loses; for liberty will ever be more free and secure, in proportion as license is kept in fuller restraint.  In regard, however, to all matters of opinion which God leaves to man's free discussion, full liberty of thought and of speech is naturally within the right of every one; for such liberty never leads men to suppress the Truth, but often to discover it and make it known.
    A like judgment must be passed upon what is called liberty of teaching.  There can be no doubt that Truth alone should imbue the minds of men; for in it are found the well-being, the end, and the perfection of every intelligent nature; and therefore nothing but Truth should be taught both to the ignorant and to the educated, so as to bring knowledge to those who have it not, and to preserve it in those who possess it.  For this reason it is plainly the duty of all who teach to banish error from the mind, and by sure safeguards to close the entry to all false convictions.  From this it follows, as is evident, that the liberty of which We have been speaking, is greatly opposed to reason, and tends absolutely to pervert men's minds, in as much as it claims for itself the right of teaching whatever it pleases--a liberty which the State cannot grant without failing in its duty.  And the more so, because the Authority of teachers has great weight with their hearers, who can rarely decide for themselves as to the Truth or falsehood of the instruction given to them.
    Wherefore, this liberty also, in order that it may deserve the name, must be kept within certain limits, lest the office of teaching be turned with impunity into an instrument of corruption.  Now Truth, which should be the only subject-matter of those who teach, is of two kinds, natural and Supernatural.  Of natural truths, such as the principles of nature and whatever is derived from them immediately by our reason, there is a kind of common patrimony in the human race.  On this, as on a firm basis, Morality, Justice, Religion, and the very bonds of human society rest; and to allow people to go unharmed who violate or destroy it, would be most impious, most foolish, and most inhuman.  But with no less Religious care must we preserve that great and Sacred Treasure of the Truths which God Himself has taught us.  By many and convincing arguments, often used by defenders of Christianity, certain leading Truths have been laid down: namely, that some things have been revealed by God; that the only-begotten Son of God was made flesh, to bear witness to the Truth; that a perfect society was founded by Him--the Church namely, of which He is the Head, and with which He has promised to abide till the end of the world.  To this society He entrusted all the Truths which he had taught, in order that it might keep and guard them and with Lawful Authority explain them; and at the same time He commanded all Nations to hear the Voice of the Church, as if it were His own, threatening those who would not hear it with everlasting perdition.  Thus it is manifest that man's best and surest teacher is God, the Source and Principle of all Truth; and the only-begotten Son, Who is in the bosom of the Father, the Way, the Truth, and the Life, the True Light which enlightens every man, and to whose Teaching all must submit: And they shall all be taught of God. (John vi. 45.)  In Faith and in the teaching of Morality, God Himself made the Church a partaker of His Divine Authority, and through His Heavenly Gift she cannot be deceived.  She is therefore the greatest and most reliable Teacher of mankind, and in her dwells an inviolable right to teach them.  Sustained by the Truth received from her Divine Founder, the Church has ever sought to fulfill Holily the Mission entrusted to her by God; unconquered by the difficulties on all sides surrounding her, she has never ceased to assert her liberty of Teaching, and in this way the wretched superstition of paganism being dispelled, the wide world was renewed unto Christian Wisdom.  Now, reason itself clearly teaches that the Truths of Divine Revelation and those of nature cannot really be opposed to one another, and that whatever is at variance with them must necessarily be false.  Therefore the Divine Teaching of the Church, so far from being an obstacle to the pursuit of learning and the progress of Science, or in any way retarding the advance of civilization, in reality brings to them the sure guidance of shining light.  And for the same reason it is of no small advantage for the perfecting of human liberty, since our Savior Jesus Christ has said that by Truth is man made free: You shall know the Truth, and the Truth shall make you free. (John viii. 32.)  Therefore there is no reason why genuine liberty should grow indignant, or true Science feel aggrieved, at having to bear the just and necessary restraint of Laws by which, in the judgment of the Church and of Reason itself, human teaching has to be controlled.  The Church, indeed--as facts have everywhere proved--looks chiefly and above all to the defense of the Christian Faith, while careful at the same time to foster and promote every kind of human learning.  For learning is in itself good, and praisworthy, and desirable; and further, all erudition which is the outgrowth of sound reason, and in conformity with the Truth of things, serves not a little to confirm what we believe on the Authority of God.  The Church, truly, to our great benefit, has carefully preserved the monuments of ancient wisdom; has opened everywhere homes of Science, and has  urged on intellectual progress by fostering most diligently the Arts by which the culture of our age is so much advanced.  Lastly, We must not forget that a vast field lies freely open to man's industry and genius, containing all those things which have no necessary connection with Christian Faith and Morals, or as to which the Church, exercising no Authority, leaves the judgment of the learned free and unconstrained.  From all this may be  understood the nature and character of that liberty which the followers of Liberalism so eagerly advocate and proclaim.  On the one hand, they demand for themselves and for the State a license which opens the way to every perversity of opinion; and on the other, they hamper the Church in divers ways, restricting her liberty within narrowest limits, although from her Teaching not only is there nothing to be feared, but in every respect very much to be gained.
    Another liberty is widely advocated, namely, liberty of Conscience.  If by this is meant that every one may, as he chooses, Worship God or not, it is sufficiently refuted by the arugments already adduced.  But it may also be taken to mean that every man in the State may follow the Will of God and from a consciousness of duty and free from every obstacle, obey His Commands.  This, indeed, is True liberty, a liberty worthy of the sons of God, which nobly maintains the dignity of man, and is stronger than all violence or wrong--a liberty which the Church has always desired and held most dear.  This is the kind of liberty the Apostles claimed for themselves with intrepid constancy, which the Apologists of Christianity confirmed by their writings, and which the martyrs in vast numbers Consecrated by their blood.  And deservedly so; for this Christian liberty bears witness to the absolute and most just dominion of God over man, and to the Chief and Supreme Duty of man towards God.  It has nothing in common with a seditious and rebellious mind; and in no tittle derogates from obedience to public Authority; for the right to command and to require obedience exists only so far as it is in accordance with the Authority of God, and is within the measure that He has laid down.  But when anything is commanded which is plainly at variance with the Will of God, there is a wide departure from this Divinely Constituted Order, and at the same time a direct conflict with Divine Authority; therefore it is right not to obey.
    By the patrons of Liberalism, however, who make the State absolute and omnipotent, and proclaim that man should live altogether independently of God, the liberty of which We speak, which goes hand in hand with Virtue and Religion, is not admitted; and whatever is done for its preservation is accounted an injury and an offence against the State.  Indeed, if what they say were really True, there would be no tyranny, no matter how monstrous, which we should not be bound to endure and submit to.
    The Church most earnestly desires that the Christian Teaching, of which We have given an outline, should penetrate every rank of society in reality and in practice; for it would be of the greatest efficacy in healing the evils of our day, which are neither few nor slight, and are the offspring in great part of the false liberty which is so much extolled, and in which the germs of safety and glory were supposed to be contained.  The hope has been disappointed by the result.  The fruit, instead of being sweet and wholesome, has proved cankered and bitter.  If then a remedy is desired, let it be sought for in a restoration of sound Doctrine, from which alone the preservation of order and, as a consequence, the defence of True liberty can be confidently expected.  Yet, with the discernment of a True mother, the Church weighs the great burden of human weakness, and well knows the course down which the minds and actions of men are in this our age being borne.  For this reason, while not conceding any right to anything save what is True and Honest, she does not forbid public Authority to tolerate what is at variance with Truth and Justice, for the sake of avoiding some greater evil, or of obtaining or preserving some greater good.  God Himself, in His Providence though Infinitely Good and Powerful permits evil to exist in the world, partly that greater good may not be impeded, and partly that greater evil may not ensue.  In the Government of States it is not forbidden to imitate the Ruler of the world; and, as the Authority of man is powerless to prevent every evil, it has (as St. Augustine says) to overlook and leave unpunished many things which are punished, and rightly, by Divine Providence. (St. August., de lib. arb., lib. 1. cap. 6, num. 14.)  But if, in such circumstances, for the sake of the common good (and this is the only legitimate reason), human Law may or even should tolerate evil, it may not and should not approve or deesire evil for its own sake; for evil of itself, being a privation of good, is opposed to the common welfare which every Legislator is bound to desire and defend to the best of his ability.  In this, human Law must endeavor to imitate God, who, as St. Thomas teaches, in allowing evil to exist in the world, "neither wills evil to be done, nor wills it not to be done, but wills only to permit it to be done; and this is good." (St. Thomas, 1 q. xix. a 9 ad. 3.)  This saying of the Angelic Doctor contains briefly the whole Doctrine of the permission of evil.  But, to judge aright, we must acknowledge that the more a State is driven to tolerate evil the further is it from perfection; and that the tolerance of evil which is dictated by political prudence should be strictly confined to the limits which its justifying cause, the public welfare, requires.  Wherefore, if such tolerance would be injurious to the public welfare, and entail greater evils on the State, it would not be Lawful; for in such case the motive of good is wanting.  And although in the extraordinary condition of these times the Church usually acquiesces in certain modern liberties, not because she prefers them in themselves, but because she judges it expedient to permit them, she would in happier times exercise her own liberty; and, by persuasion, exhortation, and entreaty, would endeavor, as she is bound, to fulfill the Duty assigned to her by God of providing for the Eternal Salvation of mankind.  One thing, however, remains always True--that the liberty which is claimed for all to do all things is not, as We have often said, of itself desirable, inasmuch as it is contrary to reason that error and Truth should have equal rights.  And as to tolerance of such an abandoned and criminal character, they calumniate her as being wanting in patience and gentleness, and thus fail to see that, in so doing, they impute to her as a fault what is in reality a matter for commendation.  But, in spite of all this show of tolerance, it very often happens that, while they profess themselves ready to lavish liberty on all in the greatest profusion, they are utterly intolerant towards the Catholic Church, by refusing to allow her the liberty of being herself free.
    And now to reduce for clearness' sake to its principal heads all that has been set forth with its immediate conclusions, the summing up is this briefly: that man, by a necessity of  his nature, is wholly subject to the most faithful and ever-enduring Power of God; and that as a consequence any liberty, except that which consists in submission to God and in subjection to His Will, is unintelligible.  To deny the existence of this Authority in God, or to refuse to submit to it, means to act, not as a free man, but as one who treasonably abuses his liberty; and in such a disposition of mind the chief and deadly vice of Liberalism essentially consists.  The form, however, of the sin is manifold; for in more ways and degrees than one can the will depart from the obedience which is due to God or to those who share the Divine Power.
    For, to reject the Supreme Authority of God, and to cast off all obedience to Him in public matters, or even in private and domestic affairs, is the greatest perversion of liberty and the worst kind of Liberalism: and what We have said must be understood to apply to this alone in its fullest sense.
    Next comes the system of those who admit indeed the duty of submitting to God, the Creator and Ruler of the world, inasmuch as all nature is dependent on His Will, but who boldly reject all Laws of Faith and Morals which are above natural reason, but are revealed by the Authority of God; or who at least impudently assert that there is no reason why regard should be paid to these Laws, at any rate publicly, by the State.  How mistaken these men also are, and how inconsistent, we have seen above.  From this teaching, as from its source and principle, flows that fatal principle of the separation of Church and State; whereas it is, on the contrary, clear that the two powers, though dissimilar in functions and unequal in degree, ought nevertheless to live in concord, by harmony in their action and the faithful discharge of their respective duties.
    But this teaching is understood in two ways.  Many wish the State to be separated from the Church wholly and entirely, so that regard to every right of human society, in institutions, customs, and laws, the offices of State, and the education of youth, they would pay no more regard to the Church than if she did not exist; and, at most, would allow the citizens individually to attend to their Religion in private if so minded.  Against such as these, all the arguments by which We disprove the principle of separation of Church and State are conclusive; with this superadded, that it is absurd the citizen should respect the Church, while the State may hold her in contempt.
    Others oppose not the existence of the Church, nor indeed could they; yet they despoil her of the nature and rights of a perfect society, and maintain that it does not belong to her to Legislate, to Judge, or to Punish, but only to exhort, to advise, and to Rule her subjects in accordance with their own consent and will.  By such opinion they pervert the nature of this Divine society, and attenuate and narrow its Authority, its office of teacher, and its whole efficiency; and at the same time they aggrandise the power of the civil Government to such extent as to subject the Church of God to the empire and sway of the State, like any voluntary association of citizens.  To refute completely such teaching, the arguments often used by the defenders of Christianity, and set forth by Us, especially in the Encyclical Letter Immortale Dei, are of great avail; for by those arguments it is proved that, by a Divine Provision, all the rights which essentially belong to a society that is Legitimate, Supreme, and Perfect in all its parts exist in the Church.
    Lastly, there remain those who, while they do not approve the separation of Church and State, think nevertheless that the Church ought to adapt herself to the times and conform to what is required by the modern system of Government.  Such an opinion is sound, if it is to be understood of some equitable adjustment consistent with Truth and Justice; in so far, namely, that the Church, in the hope of some great good, may show herself indulgent, and may conform to the times in so far as her Sacred Office permits.  But it is not so in regard to practices and Doctrines which a perversion of Morals and a warped judgment have unlawfully introduced.  Religion, Truth, and Justice, must ever be maintained; and, as God has intrusted these great and Sacred matters to the care of the Church, she can never be so unfaithful to her office as to dissemble in regard to what is false or  unjust, or to connive at what is hurtful to Religion.
    From what has been said, it follows that it is quite unlawful to demand, to defend, or to grant unconditional freedom of thought, of speech, of writing, or of Worship, as if these were so many rights given by nature to man.  For if nature had really granted them, it would be Lawful to refuse obedience to God, and there would be no restraint on human liberty.  It likewise follows that freedom in these things may be tolerated wherever there is just cause; but only with such moderation as will prevent its degenerating into license and excess.  And where such Liberties are in use, men should employ them in doing good, and should estimate them as the Church does; for liberty is to be regarded as Legitimate in so far only as it affords greater facility for doing good, but no farther.
    Whenever there exists, or there is reason to fear, an unjust oppression of the people on the one hand, or a deprivation of the liberty of the Church on the other, it is Lawful to seek for such a change of Government as will bring about due liberty of action.  In such case an excessive and vicious liberty is not sought for, but only some relief, for the common welfare, in order that, while license for evil is allowed by the State, the Power of doing good may not be hindered.
    Again, it is not of itself wrong to prefer a democratic form of Government, if only the Catholic Doctrine be maintained as to the origin and exercise of Power.  Of the various forms of Government, the Church does not reject any that are fitted to rpocure the welfare of the subject; she wishes only--and this nature itself requires--that they should be constituted without involving wrong to any one, and especially without violating the rights of the Church.
    Unless it be otherwise determined, by reason of some exceptional condition of things, it is expedient to take part in the administration of public affairs.  And the Church approves of every one devoting his services to the common good, and doing all that he can for the defence, preservation, and prosperity of his country.
    Neither does the Church condemn those who, if it can be done without violation of justice, wish to make their country independent of any foreign or despotic power.  Nor does she blame those who wish to assign to the State the Power of self-government, and to its citizens the greatest possible measure of prosperity.  The Church has always most faithfully fostered civil liberty, and this was seen especially in Italy, in the municipal prosperity, and wealth, and glory, which were obtained at a time when the salutary Power of the Church had spread, without opposition, to all parts of the State.
    These things, Venerable Brothers, which, under the guidance of Faith and Reason, in the discharge of Our Apostolic Office, We have now delivered to you, We hope, especially by your co-operation with Us, will be  useful unto very many.  In lowliness of heart We raise Our eyes in supplication to God, and earnestly beseech Him to shed mercifully the light of His Wisdom and of His Counsel upon men, so that, strengthened by these Heavenly Gifts, they may in matters of such moment discern what is True, and may afterwards, in public and in private, at all times and with unshaken constancy, live in accordance with the Truth.  As a pledge of these Heavenly Gifts, and in witness of Our good will to you, Venerable Brothers, and to the Clergy and people committed to each of you, We most lovingly grant in the Lord the Apostolic Benediction.

                                                                                                   POPE LEO XIII

    As Peter was given a new name so does the new Supreme Pontiff become known by another.  After the election he extends his first blessing to the people -- a Benediction which was not given in the open for years until Pope Pius XI established the custom.
    The Coronation, one of the most magnificent of Vatican Ceremonies, takes place shortly after the election.  With the Pope carried high in a golden chair and attended by brilliantly attired chamberlains and soldiers, the Coronation Mass is an unrivaled spectacle of beauty, dignity, and ancient pageantry.  At the Coronation, in the midst of the pomp and splendor, a master of ceremonies recites in Latin: "Holy Father, thus does the glory of the world pass away."  As the first Cardinal Deacon places the three-crowned Tiara on the head of the Pope, he says: "Receive the three-crowned Tiara, and know that thou art the Father of Princes and Kings, the Pastor of the earth, and Vicar of Jesus Christ, to Whom be honor and glory forever.  Amen."
    The CORONATION of Pope Pius XII took place on the balcony of St. Peter's in March, 1939.  (From the book "The Vatican and Holy Year" by Stephen S. Fenichell & Phillip Andrews. -- 1950 edition.)

    (Tradition is an equal part [along with the Bible] of the Authoritative Teaching of the Church -- From the book "The Immaculate Way" by Brian Farrely, S.S.M. -- 1963 edition.)

 The True Answer To World Peace -- qwest site
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