Page:Essays on Catholicism, Liberalism, and Socialism.djvu/56

This combination forms a municipal unity, which also has its symbol in the right to take up arms and display its banner. A confederation of municipalities forms a national unity, which in its turn is symbolized by a throne, and personified by a king. Above all these magnificent associations is that of all the Catholic nations, with their Christian princes fraternally united in the bosom of the Church. This perfect and sovereign association is one in its chief, and manifold in its members. Its variety is in the faithful dispersed throughout the world; while its oneness is in that holy chair at Rome, which is all radiant and encircled by divine splendors. This highchair is the central point of humanity, as it represents diversity through its general councils, and unity through the common father of the faithful, the Vicar of Jesus Christ.

The Church, then, is the supreme variety, the sovereign unity, the most excellent society. The various discordant elements of human societies are here concordant. The pontiff is king, both by divine right and by human right. The divine right shines forth in the institution itself; the human right is chiefly manifested in the designation of the person. The designation of the sovereign pontiff is made by men, but it is God who ratifies their choice. As the pontifical dignity combines the human and divine sanction, so does it embrace the advantages of the elective and the hereditary monarchy. It has the popularity of the one and the inviolability and prestige of the other. Similar to the first, the pontifical monarchy is limited on every side; and, like the second, the limitations by which it is restrained do not come from without, but from within; they are not forced, but voluntary. These limitations have their