10 | POPE LEO XIV: TOWARDS DIVINE ILLUMINATION AND DESIRING FOR MERCY
Cardinal Robert Francis Prevost becomes the 267th pontiff.
He chose Pope Leo XIV as his regnal name and as such honored Pope Leo XIII (Gioacchino Vincenzo Raffaele Luigi Pecci).
How Pope Leo XIII inspired Cardinal Prevost might probably interest some scholars who are in a perpetual curiosity to know the trajectory of continuing the reformation within the church.
Perhaps, we may begin to understand by getting to know a bit of Pope Leo XIII's life in the 18th century. As such, this commence as arguments within the continuum of absolutes to recognize the variation of probabilities.
About Pope Leo XIII
Gioacchino Vincenzo Raffaele Luigi Pecci, later known as Pope Leo XIII, was born on 2 March 1810 in Carpineto Romano, Italy. Ordained in 1837, he began a distinguished ecclesiastical career, serving as Apostolic Nuncio to Belgium (1843–1846), where he honed his diplomatic skills and met prominent European intellectuals. Returning to Rome in May 1846, he found Pope Gregory XVI on his deathbed and was soon appointed Archbishop of Perugia—a post he held for 32 years. Though offered a suburbicarian by Pope Pius IX, Pecci chose to remain in Perugia.
As bishop, Pecci prioritized clerical formation and Thomistic scholarship, founding the Accademia di S. Tommaso in 1872. He also supported the pastoral and material needs of his clergy through initiatives like the Society of St. Joachim (1873) and promoted charitable works, education, and social care by inviting Belgian religious communities to serve in the diocese. Amid political upheaval, including the 1860 annexation of Umbria by the Kingdom of Italy, Pecci staunchly defended the temporal power of the papacy. He issued numerous protests against anti-clerical laws and worked to prevent bloodshed, notably during the Austrian and Garibaldian threats in Perugia.
In 1877, Pope Pius IX appointed him Camerlengo, requiring his move to Rome. Following Pius’s death, Pecci was elected pope on 20 February 1878, taking the name Pope Leo XIII (1878–1903). His pontificate was marked by intellectual renewal and social engagement. In Aeterni Patris (1879), he called for a revival of scholastic philosophy, especially that of St. Thomas Aquinas, arguing that sound reason aligned with faith could address modern moral and intellectual crises. He backed this call with action—founding the Accademia di San Tommaso and launched the Leonine edition of Aquinas’s works.
Rerum Novarum: workers rights
Pope Leo XIII’s landmark encyclical Rerum Novarum (1891) laid the foundation for modern Catholic social teaching, affirming the rights of labor and the duties of capital. His legacy endures in his efforts to reconcile tradition with modernity and in his deep commitment to both the intellectual and pastoral mission of the Church. As such Rerum Novarum offered a Christian response to the industrial revolution and became the cornerstone of modern Catholic social teaching.
Pontiff Leo XIII intended to address the condition of the working classes, emphasizing the need for just relations between labor and capital. The Pope acknowledged the complexities involved in defining the rights and duties of both the rich and the poor, as well as the potential dangers posed by agitators seeking to exploit these tensions for revolutionary purposes. He cautioned against ideologies that threatened social stability and advocated for solutions rooted in justice and the common good .
In the late 19th century, Pope Leo XIII observed a profound transformation in society, where the fervor for revolutionary change, previously confined to political realms, began to permeate the economic sphere. This shift was evident in the rapid expansion of industrial activities and scientific advancements, which altered the dynamics between employers and workers. The concentration of immense wealth in the hands of a few, juxtaposed with widespread poverty, highlighted the disparities within society. Additionally, there was a notable increase in the self-reliance and solidarity among the working classes, coupled with a decline in moral standards. These developments stirred significant concern among the populace, prompting discussions among scholars, lawmakers, and leaders about the pressing issues at hand .
Pope Leo XIII's encyclical remains a foundational text in Catholic social teaching, offering insights into the Church's perspective on economic justice, workers' rights, and the moral responsibilities of both employers and employees. It underscores the importance of addressing social issues through a framework of ethical principles and communal solidarity.
Doctrinal clarity and philosophy
With one of the longest and most active pontificates in history, Pope Leo XIII guided the Church into the modern era through a dynamic blend of doctrinal clarity, social engagement, and intellectual revival. His leadership left an indelible mark on Catholicism’s global mission and internal vitality. He saw the growth and renewal of religious orders, the founding of new seminaries and colleges, and the establishment of the Benedictine Confederation’s headquarters at Sant’Anselmo in Rome.
From a philosophical dimension, Pope Leo XIII played a transformative role in shaping modern Catholicism, by emphasizing the harmony between faith and reason. His 1879 encyclical Aeterni Patris (Of the Eternal Father), marked a decisive turn in Catholic intellectual life by calling for the revival of Scholastic philosophy, particularly the thought of St. Thomas Aquinas. This initiative not only addressed the growing challenges of secularism and philosophical relativism but also reaffirmed the Church’s commitment to a theology rooted in rigorous reasoning. It was written in response to the growing influence of rationalism, materialism, and subjectivist philosophy in modern thought, which Pope Leo XIII believed were undermining both faith and reason. At the time of its publication, European intellectual life was heavily influenced by Enlightenment and post-Enlightenment thinkers, such as Kant, Hegel, and positivists like Comte. These philosophies often promoted a sharp division between faith and reason or reduced truth to what could be scientifically or subjectively verified. Pope Leo XIII saw these trends as harmful to both religious belief and the moral foundation of society. He believed that false philosophy led people away from the truth, because "as man is naturally led by reason, where reason goes, the will follows."
In Aeterni Patris (Of the Eternal Father), Pope Leo XIII laid out several central claims regarding the role of philosophy in the life of the Church and society. He argued that philosophy is indispensable not only for understanding theological truths but also for forming just societies and morally upright individuals. Sound philosophy, he asserts, prepares the human mind to grasp the truths of divine revelation and offers a rational defense of the faith against error. While recognizing the contributions of the Church and other scholastic thinkers, Leo XIII places special emphasis on St. Thomas Aquinas as the most trustworthy guide for Catholic philosophy and theology. He praises Aquinas for uniting rigorous logic, profound faith, and openness to empirical knowledge, noting that his system harmonizes human reason with divine wisdom. The encyclical also strongly condemns modern philosophical movements that separate faith from reason or reduce moral and metaphysical truths to subjective interpretations. In doing so, it upholds the objective, rational foundations of Christian doctrine. To ensure the revival of this tradition, Pope Leo XIII mandates the teaching of Thomistic philosophy in all Catholic institutions, especially seminaries. He backs this directive with practical measures, including the founding of the Accademia di San Tommaso, the commissioning of the Leonine Edition of Aquinas’s works, and urging Catholic universities to structure their curricula around Thomistic principles.
While there are common themes between Aeterni Patris and Augustinian thought, particularly in their shared commitment to the integration of faith and reason, the encyclical reflects a distinct preference for Thomism. Leo XIII’s emphasis on rationalism, systematic theology, and Aristotelian philosophy which closely aligned with Aquinas’s approach than with Augustine’s more subjective and grace-dependent theology.
Diplomatic experiences
Pope Leo XIII’s influence extended globally, with lasting impact in England, when he elevated John Henry Newman to the cardinalate (1879), addressed Church governance through Romanos Pontifices (1881), and declared Anglican orders invalid in Apostolicæ Curæ (1896). He also celebrated historic milestones such as the centenary of St. Gregory the Great, and reestablished the Catholic hierarchy in Scotland (1878) and English India (1886), settling long-standing jurisdictional tensions with Portuguese authorities.
In the United States, Leo XIII confirmed the decrees of the Third Plenary Council of Baltimore (1884), raised Archbishop Gibbons to the cardinalate, and backed labor rights through his support for the Knights of Labor. His encyclicals Longinqua Oceani Spatia (1895) and Testem Benevolentiæ (1899) addressed distinct pastoral and theological issues facing the American Church. He also laid the groundwork for higher Catholic education by helping establish the Catholic University of America in Washington, D.C. Beyond these nations, Pope Leo XIII’s global diplomacy shaped Church-state relations in Canada, Latin America, Portugal, Montenegro, and Colombia. He even reached out diplomatically to non-Christian rulers, including the sultan of Turkey and the emperors of Japan and China. At home, he upheld the Non Expedit policy to protest the loss of papal territory and consistently demanded full independence for the Holy See.
Leo XIII’s promoted devotion to the Sacred Heart and the Rosary, encouraged the revitalization of Thomism, and opened the Vatican Archives (1883) to researchers, bolstering Catholic historical scholarship. His scriptural encyclical Providentissimus Deus (1893) laid the foundation for modern biblical studies, later reinforced by the creation of the Pontifical Biblical Commission (1902).
Pontiff's legacy and education moorings
By choosing the name Leo XIV, an Augustinian newly elected pope, would be symbolically aligning himself with the legacy of Pope Leo XIII. It implies a deliberate homage and commitment to the values and vision of his namesake. Leo XIII was renowned for his revival of Thomistic philosophy through Aeterni Patris, his foundational contribution to Catholic social teaching in Rerum Novarum, and his efforts to reconcile faith with reason in a modernizing world. He also worked tirelessly for diplomatic engagement and ecclesial unity. An Augustinian pope, coming from an order with a rich intellectual and spiritual tradition, would be expected to acknowledge and build upon Leo XIII’s contributions to theology, education, social justice, and global diplomacy.
In these, he affirmed the relevance of scholastic life, or an interest in the academe, the heart and passion to serve the poor, passion for dialogue and humanitarian works for marginalized, and the relevance of the encyclicals in relating with the working class.
Both Leo XIII and Leo XIV honor the life of Mary, the Mother of Catholic churches.
While Leo XIII is an expressed advocate of St. Thomas Aquinas, Leo XIV, on the other hand, molded his studies on the canon law at the the Pontifical Saint Thomas Aquinas University. Pope Leo XIV, whose theological moorings were inspired by St. Augustine, might have perceived the virtue of diplomacy as a strategy in sustaining the mission of the church among nations and among religious orders, specially in advocating interreligious or interfaith dialogues, and the proverbial need for global peace.
He embarks to his new work as pontiff at a time when major conflicts are either brewing or yet mitigating such as the conflicts in Russia-Ukraine war, the Israel-Hamas war, the Syrian civil war, and the Sudan civil war. Additionally, ongoing conflicts exist in the Democratic Republic of the Congo, Myanmar, and various parts of Sub-Saharan Africa. There are also tensions in Taiwan and the South China Sea. The Geneva Academy of International Humanitarian Law reports non-international armed conflicts in Asia, involving armed groups in countries like Afghanistan, India, Pakistan, Myanmar, and the Philippines. The Council on Foreign Relations highlights increased conflict over Israeli settlements and Palestinian political rights in the West Bank, as well as the intensification of the Israel-Hezbollah conflict and accelerating state collapse in Lebanon. There are also tensions over Ethiopia's Red Sea access ambitions in the Horn of Africa. Crisis Group monitors conflicts in Nigeria, Somaliland, and Mozambique. Most of this conflicts are either caused by disputes in access of resources, migration policies with entailing chronic racial prejudice, geographic boundary conflicts, dictatorial governance, systemic poverty, and violence. Many lives are tremendously impacted by violence and wars. It made lives' miserable, relations are fractured, and dignities are violated.
Indeed, these days are marked by numerous conflicts, wars, and deep political and social polarization. Widespread economic disparities, poverty, and various forms of social injustice continue to affect vast populations. Large-scale displacement due to conflict, climate change, and economic hardship means millions are seeking refuge and a better life. Modern life, despite its advancements, often brings with it increased anxiety, loneliness, and a sense of spiritual emptiness for many. In many societies, there's a palpable erosion of trust in institutions and even in interpersonal relationships.
Divine illumination; desiring for mercy
As the Church is called to continue its services toward social justice through "unarmed and disarming peace," diplomatic values and standards are quintessential in pursuing the Vatican's relations with the world, specially in conflict-affected nations. Saint Augustine's broader philosophical and theological thoughts emphasized the importance of justice, peace, and the common good in the diplomatic relations between individuals and states, specially in advocating for peaceful resolutions and a righteous approach to conflict. Saint Augustine, who was exposed to the culture of war and violence, prioritized the virtues of justice, peace, and the common good. He valued dialogue and reasoned discourse, and while recognizing the possibility of just war, he emphasized the importance of seeking peaceful resolutions and a righteous approach to conflict. The Saint highly invoked "Divine Illumination" -- that God enlightens the mind so it can grasp abstract and immutable truths in difficult situations. Perhaps, in the entire probabilities of truths, its in these context that we needed a Pope of Mercy.
Perhaps, Pope Leo XIV's vast imperical experiences in introducing the Church’s response to the Peru, Latin America, and Venezuelan conflict situations, refugee crisis, and vulnerable social contexts can be highlighted of its vital role as a moral and humanitarian force amid one of the world’s largest displacement emergencies. Through liturgies, charitable work, and structural support, the Church lives out the Gospel to defend human dignity, rights, and uphold Samaritan values -- a classic exemplification of mercy. In Peru, where many Venezuelans have fled, the Church has provided both spiritual and material aid, integrating their needs into parish life and fostering solidarity. Masses and collections for migrants encouraged communities to see refugees as brothers and sisters, echoing Pope Francis’s call for a “culture of encounter.” These are rooted in Catholic social teaching and work for solidarity, justice, and the preferential option for the poor.
A Pope who emphasizes mercy sends a powerful message of forgiveness, reconciliation, and dialogue—key antidotes to cycles of violence and retribution. It can help inspire peace-building, promote compassion for the poor and marginalized, and challenge systems that perpetuate suffering. Emphasizing mercy also means advocating for the vulnerable, welcoming the stranger, and defending the dignity of every person, countering fear and exclusion. Some of these were aptly mentioned in the first speech of the new pontiff in his first appearance in the basilica's balcony.
A "pope of mercy" can rebuild trust, foster empathy, and inspire a culture of care, ultimately guiding the Church and the world toward a more just and compassionate future. Its apt to explicate that trust -- that fragile currency of human fellowship, had been shattered, trampled by the cynical expediency of an age that scoffs at honor. But it is mercy, embodied, lived, and proclaimed from the highest seat, that might yet rekindle faith in one another, faith in the possibility of healing, faith that even in the darkest of these modern nights, the dawn of compassion can still break upon a waiting world.
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References:
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David J. O’Brien; Thomas A Shannon (2016). Catholic Social Thought: Encyclicals and Documents from Pope Leo XIII to Pope Francis [Paperback ed.]. Orbis Books. Maryknoll, NY
Deane, Herbet A. (1963). The Political and Social Ideas of Saint Augustine. Columbia University Press, US
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Garibaldi, Giuseppe; Pope Leo XIII; Pope Pius IX; Kertzer, David I.; Sklar, Alan (2004). Prisoner of the Vatican: The Popes, the Kings, and Garibaldi's Rebels in the Struggle to Rule Modern Italy. Houghton Mifflin Harcourt;Tantor Media, UK
Leo XIII. Rerum Novarum, Libreria Editrice Vaticana, Vatican City, website: https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html Accessed: May 2025
O'Riordan, M. (1907). Æterni Patris. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/01177a.htm
Pope Leo XIII (1983). Rerum Novarum: On The Condition Of Working Classes. Catholic Truth Society
Schumacher, Lydia (2011). Divine Illumination: The History and Future of Augustine's Theory of Knowledge (Challenges in Contemporary Theology) [1 ed.], US
