of a grave social
problem, and the singular want of logic which he exhibits in his
attempt to solve it. His views on this subject certainly deserve
careful and thoughtful analysis on account of the influence which they
are bound to exert in the world, owing to his peculiar position as
head of the largest of the Christian churches. They should be read
without bias, each argument being given its due weight irrespective of
any conclusions but those of common sense and right reason.
Unfortunately there is much division of opinion as to the value of the
document. Those Catholics who are superstitious give to these opinions
of the Pope the force of a revelation from God. And on the other hand
there are many so-called liberals who regard these utterances as the
words of a crafty old man, ambitious of acquiring wealth, power, and
fame in the world for himself and for the hierarchy of his Church.
Putting aside all prejudice of either kind, let us examine what Pope
Leo says in the light of reason, having faith enough to believe that
the interests of true religion cannot suffer in the slightest degree
from such an examination.

In his opening sentences the Pope speaks in a tone of regret of the
"spirit of revolutionary change" predominant in the nations, and seems
to connect it with "a general moral deterioration." He does not appear
to have considered that the change may be evolutionary rather than
revolutionary, and that the "general moral deterioration" is quite as
much due to the efforts of reactionary politicians and churchmen who
aim to retain for the classes all the constantly increasing
wealth-producing power of the world, keeping the masses down to the
same bare level of subsistence as formerly, while their capacity for
enjoyment has been vastly enlarged through the increased general
average of civilization and refinement. This naturally produces on the
one side the piled-up accumulations of individuals garnered by the
few, an inordinate display of wealth and luxury, and the vices of
intemperance and immorality; while on the other, maddened and starving
crowds are likely to resort to violence, and the poorer population to
indulge whenever they get a chance in the same pleasures as the rich.
But with all these disadvantages in the modern economic situation it
may fairly be questioned whether the general moral deterioration is as
great as in the good old times, the "ages of faith," when the
Inquisition flourished along wi