The coronavirus causes us to confront, yet again, the problem of evil, and to ask why God permits such suffering. Read more of Ryan Bilodeau’s Catholic thoughts here …
These days it seems like we are undergoing as much of a sacramental recession as we are an economic one. At a time when COVID-19 has rendered our priests’ public appearances relegated mostly to television, debates about how to deal with this crisis are being waged among Catholic bloggers and Bishops alike. Has COVID-19 resulted in a sacramental as well as economic recession? What is the relationship between the sacraments and our salvation?
The Eucharist as the real presence of Jesus Christ body and blood, and not just a representative thereof, is an issue debated since the beginning of the Church. For Catholics this debate is not one from which we should run. Without a proper understanding of the Eucharist, after all, one cannot properly understand the liturgy. Continue reading on Prayer to Pen Catholic Blog
Man cannot transform himself into a holy being. As my Irish grandmother would say,“You can’t make a silk purse out of a sow’s ear.”In other words, only Christ can transform us into His image and draw us into the heart of His Father.
Atendance at Mass, regular confession, spiritual exercises, fasting, and prayer are wonderful vehicles of grace but if we think pious activities will sanctify us, we will only appear to be holy on the outside like the Pharisees:
Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men’s bones and every kind of filth.(Matthew 23:27)
Some people become or stay Catholics because they agree that the Church has the authority to teach and give their assent to that teaching. Others become or stay Catholics because they find her position on certain topics compatible with their own. The former is like a house built on rock, the latter is like a house built on sand. Like the houses in Our Lord’s parable, the one built on sand faces ruin.
Why do I say this? Because the Church is simultaneously gifted with Our Lord’s authority (Luke 10:16) and protected from teaching error (Matthew 16:18. Matthew 28:19-20) on one hand and filled with sinful people who need salvation on the other. So when the Church teaches and we dislike the teaching, or if we get scandalized by the bad behavior of some churchmen, the only thing that will keep us on the right path is faith that God protects His Church. If we treat our affiliation with the Church like a political affiliation, what will we do when the Church goes in a direction we don’t like?
It’s time for some more short observations on topics. I write this set about the rebellion against the magisterium and how we excuse it when we find ourselves in the wrong. We do this so well that whatever the Church teaches what we dislike, we automatically treat it as proof of their error.
Double Standards Make Us Hypocrites
When it comes to people citing Scripture or Church teaching in a partisan attack, it always gets quoted in a way which condemns an opponent but ignores one’s own transgressions. The liberal Catholic points to Scripture or Church teaching about charity and care for the poor, condemning his conservative opponent for hypocrisy. But he ignores them on morality. Likewise, the conservative Catholic points out what they have to say about living rightly, but ignores them on the topic of mercy.
Both of them take pleasure in accusing the other of being bad Christians but both behave hypocritically. They edit Scripture Church teaching to what pleases them and ignore the parts they violate. Our Lord gets transformed into an endorsement of a theological or political position. The problem is, our faith calls us to be both moral and charitable; both just and merciful. If we only obey the faith we profess when it suits us, we disobey and cause scandal to non-believers who can plainly see our hypocrisy.
Western nations attacking Christians don’t normally use the violent, brutal attacks we associate with the term “persecution.” Because of that, it is easy to pretend that Western Christians are not targeted for their beliefs. But that’s the fallacy of relative privation. The fact that attacks on Christians in Country A are far worse than harassment of Christians in Country B does not mean the situation in Country B is not unjust.
In the West, attacks on Christians begin over teachings against popular vices. Foes portray Christian opposition to moral wrongs as hating the people who commit them. Then they accuse Christians of violating an esteemed cultural value out of bad will. These accusations justify laws (or, more commonly, executive action and court rulings) against the alleged wrongdoing of Christians. When Christians insist on obeying their faith despite unjust laws, foes harass them by Criminal and Civil complaints aimed at forcing compliance.
Political and cultural elites argue that the injustice is just a consequence of Christians doing wrong. If they would abandon their “bigotry,” they would not face legal harassment. The problem is, they accuse us of wrongdoing, but we are not guilty of wrongdoing. We deny that we base our moral beliefs on the hatred of people who do what we profess is wrong. They must prove their accusation. People cannot simply assume it is true.
When people attack the Catholic Church and her teaching on morality, they point to laws in past eras that were brutal by our standards. They argue that these past laws show that the teaching that “X is a sin” caused brutal punishments. That presumes law and morality are the same, which is false. Not all sins are against the law, and sometimes law interferes with moral behavior. St. Thomas Aquinas makes this distinction:
Now human law is framed for a number of human beings, the majority of whom are not perfect in virtue. Wherefore human laws do not forbid all vices, from which the virtuous abstain, but only the more grievous vices, from which it is possible for the majority to abstain; and chiefly those that are to the hurt of others, without the prohibition of which human society could not be maintained: thus human law prohibits murder, theft and suchlike.
Thomas Aquinas, Summa Theologica, STh., I-II q.96 a.2 resp. trans. Fathers of the English Dominican Province (London: Burns Oates & Washbourne,).
In other words, Not every sin was against the law in Christian societies. Morality distinguishes between right and wrong behavior. Morality tells what we must do or must not do regardless of what the law says. If theft is wrong, then we must not steal even if the law allows it. But while morality deals with what we must or must not do, law deals with what penalty we give when people violate morality in such a way that harms human society. Morality does not change over time, but laws can change over time.
Those who think the Pope’s emphasis on mercy supports laxity—whether critics or people who wrongly hope for change of teaching—misunderstand what mercy is. I find that Bishop Robert Barron has a good response, rejecting that view:
Many receive the message of divine mercy as tantamount to a denial of the reality of sin, as though sin no longer matters. But just the contrary is the case. To speak of mercy is to be intensely aware of sin and its peculiar form of destructiveness.
Barron, Robert (2016-03-31). Vibrant Paradoxes: The Both/And of Catholicism (Kindle Locations 199-201). Word on Fire. Kindle Edition.
His response is a good one. Jesus showed mercy to sinners. He did not tell the that their sins did not matter. The Pope doesn’t tell people that their sins do not matter either. What the Pope does say is it is not enough to tell people what is wrong. We also have to help them get back to what is right.
Membership in the Catholic Church is different from memberships in other religious groups. Unlike other religious bodies that insist on members accepting the authority of holy books or certain practices, the Catholic Church insists her Pope and bishops are the successors to the Apostles and have the same authority which Our Lord gave to the Apostles. To reject the authority of the Pope and bishops is far more serious than a Presbyterian rejecting the authority of his minister. The Presbyterian can go to another denomination or to another church within his denomination and still be Protestant. But a Catholic who denies the teaching authority of the Pope and bishops has damaged their relationship with the Church we profess was founded by Christ.
That’s a serious matter. The person for whom membership in the Catholic Church is important, must justify rejecting the authority of the Pope and bishops in communion with him by arguing that he is not in opposition to the Church. Rather he is being faithful in larger matters. The people who do this have different motivations and political leanings. Some try to argue that the Church teaching is harsher than Our Lord ever intended and this justifies disobedience. But others claim that they follow the Catholic teaching as it was always practiced, claiming that the Church fell into error beginning with St. John XXIII and will be in error until the Church rejects Vatican II and all the changes which followed. This is the position of Radical Traditionalism.
Before continuing, we need to make some distinctions. A radical traditionalist differs from the Catholic who simply prefers the pre-Vatican II form of worship and devotion (commonly called “traditionalist.” [†] The traditionalist may wish the Church handled things differently, but recognizes the magisterium today has the authority to decide on these matters and seeks to obey despite misgivings over their prudence. The radical traditionalist rejects the authority of the magisterium when that authority challenges something they hold dear.
We need to remember that while all radical traditionalists are traditionalists, not all traditionalists are radical traditionalists. So we need to be careful not to assume that a Catholic who prefers the extraordinary form of the Mass must be guilty of disobedience. All A = B does not mean All B is A.