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以下通牒清楚顯明 « 政教分離 » (神權, 政權互相獨立) 的謬誤,並教導國家的義務:承認天主和服從他的神律 Pius XI Quas Primas, 11 December, 1925 On Christ the King 基督君王 教宗庇護十一世通諭——公元一九二五年十二月十一日 3675 [五九五]基督在一切受造物中，品位超群，高貴絕倫﹔故祂乃被稱為“君王”之習慣，由來已久而普及各地。所謂“君王”乃借用之意，(非普通君王可比)：因為祂之所以為“王”，目的是在(所謂)人的理智內為王……同樣也是在人的意志內為王……故基督被承認為人心之王……[五九六]但若我們更進一步去研究事實，則如眾所周知：基督即就人性而言，也確實應該具有真正君王的尊號與權能﹔因為基督除非是人，不能說祂從父領取權能、尊榮、王國(達：七，十三)祂是天主的聖言，與父同一性體，不能不與父，共有一切……故祂對所有的受造之物，自亦具有絕對的無上王權。 （最后，基督之為君王，特別可以下列各處聖經為邆：戶：24/19;詠：2/44,7;71/7; 依：9/6;耶：23/5; 達：2/44;7/13s;匝：9/9;路：1/32s;瑪：28/18,默：1/5;19/16;希：1/2.） ＊ 庇護十一世藉此通牒，建立耶穌君王慶日，並闡述耶穌為君王的道理。Ed:AAS 17(1925) 595ss.——基督就人性而論，具有君王的地位與權能 3675-3679 3676 亞歷山大的濟利祿曾注意到，我主的這個尊榮和權能，具有(明確的)基礎。他說得真恰當：“我可一言以蔽之曰：基督獲取一切受造物的統治權，不是用暴力，也不是由於別人的貢獻，而是由於自己的本質和性體。”（Cyrillus Alex. Comment. In Jo. XII C.18(PG. 74,622C)）。 這就是說：祂的統治權來自祂的神性與人性合成一位的奇妙結合，也就是所謂性體與位的結合(unio hypostatica)。 因此，基督不僅該受天神與人類，共同崇拜為天主，而且天神與人類，也都該服從祂的命令，屬於祂的王權。換言之：基督具有與天主性結合的名義，也就獲得祂對一切受造物的王權。 可是基督命令我們，不僅出於祂自然的權利，而且還是由於祂的救贖功績。(參閱：*3352)試問：還有什麼能比我們想到這個思想，更為欣悅，更為甜蜜呢？巴不得所有的人，都會念念不忘：我們的救主，對我們多麼恩愛！(誠如聖伯多祿宗徒向教友所說的)：“你們不是用能朽壞的金銀等物……被贖出來的，而是用寶血，即無玷無瑕的羔羊基督的寶血”(伯前1/18-19)基督既以“高價”(格前：6/15)買了我們，我們已不屬於我們自己的了。我們的肉身、肢體，卻是屬於基督的了。(格前：6/15) 3677 我們為了對祂統治權的力量和性質，有所宣示，就不得不說：假設基督的統治權並不包括三種權能，那就沒有多大意義了……(原來)公教信仰，令人深信：(天父)一定把耶穌基督，賞給了人們，作為救贖之主，好使人信賴祂﹔但同時(天父)也把祂賞給人們，作為立法者，好使人服從祂。（Cc.Trid.Sess.VI,Can.21:*1571） 可是福音不但記載祂曾立過法律，而且還引述祂是立法者……至於審判的權柄，耶穌曾親自向猶太人宣稱，這是由父所賦予的。當時耶穌在安息日，顯奇跡，治愈了癱子，猶太人便說祂犯了安息日的罪﹔耶穌卻向他們聲明說：“父不判斷任何人，但祂把審判的全權，交給了子”(若：5/22)。而這審判權，自也包括賞罰活人的權柄——因為這種權柄是不能分離的。 此外，所謂“執行法律”的權柄，基督一定也該有的。因為所有的人，既然都該服從祂的法令，那麼，誰若知法犯法，他一定難逃祂的嚴罰。 3679 就人的身份而言，祂對任何民事，都沒有統治權利。這種人的主張，錯誤得實在可恥，因為基督對受造之物，從父處，所得的權柄，是絕對無限止的，即所有的受造之物，都由祂全權處理。雖然如此，但祂在世度生時，完全自制，從來沒有用過這個權柄。不但如此，祂還輕視這種世虛世物，任憑佔有者佔有世物﹔祂過去是如此，今天也還是如此。誠如主顯節所讀的頌贊(Hymnus)說：“那賞人天上王國者(基督)，不會奪你地上(有終)的王國。” 所以，我們救贖主的王權(統治權)，是包括所有的人在內。在此我們樂意要運用我們前任教宗良十三世的話。“祂的王權，不僅及於所有帶有公教名號的人，即及於所有領過洗禮的人(即使領受洗禮而入於異端邪教者，或因歧視而由愛德分離者﹔他們就名份而言，還是屬於教會，屬於基督權下)—而且，也及於一總沒有基督信仰的人們，好使整個人類，完全屬於耶穌基督的權下，無一或遺。”[*3350] 而且，在這一點上，人也沒有個人與團體的區別，因為那加入團體中的人們，仍宜屬於基督權下而與個人無異。蓋同一基督，是私人與公眾的救援泉源：“除祂以外，無論憑誰，決無救援，因為在天下人間，沒有賜下別的名字，使我們賴以得救的。”(宗：4/12) ON THE FEAST OF CHRIST THE KING QUAS PRIMAS ENCYCLICAL OF POPE PIUS Xl DECEMBER 11, 1925 DsZ 3675 (7.) It has long been a common custom to give to Christ the metaphorical title of "King," because of the high degree of perfection whereby he excels all creatures. So he is said to reign "in the hearts of men,"......He reigns, too, in the wills of men,......He is King of hearts, too, ......But if we ponder this matter more deeply, we cannot but see that the title and the power of King belongs to Christ as man in the strict and proper sense too. For it is only as man that he may be said to have received from the Father "power and glory and a kingdom," since the Word of God, as consubstantial with the Father, has all things in common with him, and therefore has necessarily supreme and absolute dominion over all things created. DsZ 3676 (13.) The foundation of this power and dignity of Our Lord is rightly indicated by Cyril of Alexandria. "Christ," he says, "has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature." His kingship is founded upon the ineffable hypostatic union. From this it follows not only that Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures. But a thought that must give us even greater joy and consolation is this that Christ is our King by acquired, as well as by natural right, for he is our Redeemer. Would that they who forget what they have cost their Savior might recall the words: "You were not redeemed with corruptible things, but with the precious blood of Christ, as of a lamb unspotted and undefiled." We are no longer our own property, for Christ has purchased us "with a great price"; our very bodies are the "members of Christ." DsZ 3677 (14.) Let Us explain briefly the nature and meaning of this lordship of Christ. It consists, We need scarcely say, in a threefold power which is essential to lordship.......and moreover it is a dogma of faith that Jesus Christ was given to man, not only as our Redeemer, but also as a law-giver, to whom obedience is due. Not only do the gospels tell us that he made laws, but they present him to us in the act of making them. Those who keep them show their love for their Divine Master, and he promises that they shall remain in his love. He claimed judicial power as received from his Father, when the Jews accused him of breaking the Sabbath by the miraculous cure of a sick man. "For neither doth the Father judge any man; but hath given all judgment to the Son." In this power is included the right of rewarding and punishing all men living, for this right is inseparable from that of judging. Executive power, too, belongs to Christ, for all must obey his commands; none may escape them, nor the sanctions he has imposed. DsZ 3678 (15.) This kingdom is spiritual and is concerned with spiritual things. That this is so the above quotations from Scripture amply prove, and Christ by his own action confirms it. On many occasions, when the Jews and even the Apostles wrongly supposed that the Messiah would restore the liberties and the kingdom of Israel, he repelled and denied such a suggestion. When the populace thronged around him in admiration and would have acclaimed him King, he shrank from the honor and sought safety in flight. Before the Roman magistrate he declared that his kingdom was not of this world. The gospels present this kingdom as one which men prepare to enter by penance, and cannot actually enter except by faith and by baptism, which, though an external rite, signifies and produces an interior regeneration. This kingdom is opposed to none other than to that of Satan and to the power of darkness. It demands of its subjects a spirit of detachment from riches and earthly things, and a spirit of gentleness. They must hunger and thirst after justice, and more than this, they must deny themselves and carry the cross. (16.) Christ as our Redeemer purchased the Church at the price of his own blood; as priest he offered himself, and continues to offer himself as a victim for our sins. Is it not evident, then, that his kingly dignity partakes in a manner of both these offices? DsZ 3679 (17.) It would be a grave error, on the other hand, to say that Christ has no authority whatever in civil affairs, since, by virtue of the absolute empire over all creatures committed to him by the Father, all things are in his power. Nevertheless, during his life on earth he refrained from the exercise of such authority, and although he himself disdained to possess or to care for earthly goods, he did not, nor does he today, interfere with those who possess them. Non eripit mortalia qui regna dat caelestia. (18.) Thus the empire of our Redeemer embraces all men. To use the words of Our immortal predecessor, Pope Leo XIII: "His empire includes not only Catholic nations, not only baptized persons who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian faith; so that truly the whole of mankind is subject to the power of Jesus Christ." Nor is there any difference in this matter between the individual and the family or the State; for all men, whether collectively or individually, are under the dominion of Christ. In him is the salvation of the individual, in him is the salvation of society. "Neither is there salvation in any other, for there is no other name under heaven given to men whereby we must be saved." | 
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