"During these weeks of Lent, let us make space for the prayer of silent adoration, in which we experience the presence of the Lord, like Moses, like Elijah, like Mary, like Jesus. Have we noticed that we have lost the sense of worship? Let us return to worship. Let us lend the ear of our hearts to the One who, in silence, wants to say to us: 'I am your God – the God of mercy and compassion, the God of pardon and love, the God of tenderness and care… Do not judge yourself. Do not condemn yourself. Do not reject yourself. Let my love touch the deepest, most hidden corners of your heart and reveal to you your own beauty, a beauty that you have lost sight of, but will become visible to you again in the light of my mercy.'"
--Pope Francis, Homily, February 14, 2024
Showing posts with label Divine Mercy. Show all posts
Showing posts with label Divine Mercy. Show all posts
Thursday, February 29, 2024
Quote of the Day
Thursday, July 27, 2023
Quote of the Day
"When the people broke the covenant, God appeared to Moses in the cloud to renew that pact, proclaiming His Name and its meaning... God is not far away and closed in Himself, but He is Life that wills to communicate itself, He is openness, He is Love that rescues man from infidelity. God is “merciful,” “compassionate,” and “rich in grace” because He offers Himself to us to fill our limitations and our failings, to forgive our errors, to bring us back to the way of justice and of truth."
--Pope Francis, Angelus Address, June 11, 2017
Friday, August 16, 2019
Quote of the Day
"Our day is rather harsh and unforgiving toward human frailty, an attitude that, sadly, characterizes the manner in which many Catholics relate to one another. Yet God is rich in mercy (Ephesians 2:4) and no one can survive without divine forgiveness (Psalm 130:3). From the frequent cry for mercy in the Divine Liturgy we learn the foundation of true human solidarity: since all are in need of God's tender compassion, we must be merciful toward one another."
--Archbishop Richard Smith of Edmonton, Alberta, Canada, August 22, 2013
Wednesday, March 28, 2018
Holy Week Reflection
"God cannot simply ignore man's disobedience and all the evil of history; he cannot treat it as if it were inconsequential or meaningless. Such 'mercy,' such 'unconditional forgiveness' would be that 'cheap grace' to which Dietrich Bonhoeffer rightly objected in the face of the appalling evil encountered in his day. That which is wrong, the reality of evil, cannot simply be ignored; it cannot just be left to stand. It must be dealt with; it must be overcome. Only this counts as true mercy. And the fact that God now confronts evil himself, because men are incapable of doing so--therein lies the 'unconditional' goodness of God, which can never be opposed to truth or the justice that goes with it. 'If we are faithless, he remains faithful--for he cannot deny himself', writes Paul to Timothy (2 Tim 2:13).
"This faithfulness of his means that he [Jesus] acts not only as God toward men, but also as man toward God, in this way establishing the Covenant irrevocably. So the figure of the Suffering Servant who bears the sins of many (Is 53:12) goes hand in hand with the promise of the new and indestructible covenant. This planting of the covenant in men's hearts, in mankind itself, in such a way that it can no longer be destroyed, takes place through the vicarious suffering of the Son who has become a servant. Ever since, standing against the whole flood of filth and evil is the obedience of the Son, in whom God himself suffered, and hence this obedience always infinitely surpasses the growing mass of evil (cf. Rom 5:16-20).
"The blood of animals could neither 'atone' for sin nor bring God and men together. It could only be a sign of hope, anticipating a greater obedience that would be truly redemptive. In Jesus' words over the chalice, all this is summed up and fulfilled: he gives us the 'new covenant in his blood'. 'His blood'--that is, the total gift of himself, in which he suffers to the end all human sinfulness and repairs every breach of fidelity by his unconditional fidelity. This is the new worship, which he establishes at the Last Supper, drawing mankind into his vicarious obedience. Our participation in Christ's body and blood indicates that his action is 'for many', for us, and that we are drawn into the 'many' through the sacrament."
--Benedict XVI, Jesus of Nazareth: Part Two: From the Entrance into Jerusalem to the Resurrection (Ignatius Press, 2011), pp. 132--134
Sunday, September 11, 2016
Reflection for Today
“It is the heart of our Father, God is like this: he does not tire, he does not tire! And for so many centuries He has done this, with so many apostasies, so many apostasies of the people. And He always returns, because our God is a God who waits. From that afternoon in the earthly Paradise, Adam left with a penalty and a promise. And He is faithful, the Lord is faithful to his promise, because he cannot deny himself. He is faithful. And so he waits for all of us, along the history. He is the God that waits for us, always....
“God waits and also God forgives. He is the God of mercy: he does not tire of forgiving us. It is we who are tired of asking for forgiveness, but He never gets tired. Seventy times seven; go forward with forgiveness. And from a business standpoint, the balance is negative. He always loses: he loses in the balance of things, but conquers in love....
“He will make a feast for you. 'His splendor shall be like the olive tree and his fragrance like the Lebanon cedar.’ The life of every person, of every man, of every woman, who has the courage to draw close to the Lord, will find the joy of the feast of God. So, may this word help us to think of our Father, the Father that waits for us always, who always forgives us and who feasts when we return.”
--Pope Francis, Homily at Casa Santa Marta, March 28, 2014
Tuesday, March 15, 2016
Three Years of Mercy
On Sunday, March 13, we celebrated the third anniversary of the election of Pope Francis. I can still vividly remember that Wednesday afternoon three years ago when I was glued to the television set, watching the live EWTN broadcast of the second day of the conclave, when white smoke suddenly began pouring from the chimney of the Sistine Chapel. It was a cold, rainy evening in Rome. After a brief time of expectant waiting and wondering, it was announced that Cardinal Jorge Mario Bergoglio had been elected the 265th Successor of Saint Peter and had taken the name Francis. Unfamiliar with the name, I scrambled upstairs to my computer and checked my list of papabili (likely papal candidates) in an article I had just published speculating on who the successor to Benedict XVI might be. I found Cardinal Bergoglio at number 20 on my list of thirty-three papal candidates. I quickly revisited my source article on Wikipedia and found that he was from Argentina. That was interesting to me because I had a wonderful Catholic pastor who was from Argentina when I was a boy at my small-town parish in California. I had included Bergoglio a ways down the list because I felt he was a longshot candidate due to his age and his inability to speak English. When the newly elected pontiff finally appeared on the central balcony of Saint Peter's Basilica, I was initially unsure whether I would like him or not as he seemed a bit reserved, but I was soon won over by his profound humility, simplicity, prayerfulness, charity, and joyfulness. Paying closer attention to videos of the first public appearances of Popes John Paul II and Benedict XVI, I have since come to realize that every modern pope is a bit nervous when he is first elected because he realizes the enormous responsibility of that office to which he has been elected by his brother cardinals and which he has accepted for the sake of his fellow brothers and sisters in Christ.
We are currently observing the Jubilee Year of Mercy declared by Pope Francis. Yet in a certain sense, the past three years of Francis' pontificate have been years of mercy for the whole Church and for the world. God has given us a special pope to reform and cleanse the Church by challenging each one of us--from the highest-ranking cardinal to the lowest layperson--to examine our lives, identify patterns of worldly and sinful thought and behavior that are not in conformity with the Gospel of Jesus Christ, and undertake a lifelong journey of daily personal conversion. Through his simple and direct preaching and the simplicity of his own lifestyle, Francis has been effectively training us to reject the materialistic and elitist attitudes so prevalent in our age and to follow Christ faithfully in our everyday lives. He has reminded us of the need to be good stewards and protectors of all the gifts that God has given us, from the innocent unborn child in the womb to our beautiful planet Earth. He has brought renewed vigor to the Church's missionary mandate by urging her members to go out and meet people where they are instead of waiting for people to come to her. And his vision of the Church as a field hospital after battle, with his emphasis on Divine Mercy and the importance of works of charity, is appropriate and welcome at this particular moment in history when so many people are hurt in various ways and desperately in need of the touch of Christ's healing love and compassion.
Given that Pope Francis is such a blessing to our Church today, it is painful to see him being often so profoundly misunderstood, both by the secular international news media and by many well-intentioned "conservative" Catholics. Worldly journalists frequently view and portray Francis in their own image as some kind of radical, revolutionary pontiff who is open to changing certain Church teachings in the name of mercy and compassion toward those in sinful situations, while many faithful and fearful Catholics, including certain cardinals--misled by that inaccurate portrayal--apprehensively view him the same way, as a disastrously "liberal" pontiff who's ready and willing to attempt to share Christ's mercy with unrepentant sinners at the price of apostasy from the objective truths of the Faith. Nothing could be further from the truth. Francis' pontificate has not been a radical departure from that of his predecessors; on the contrary, as those close to Francis always emphasize, it has been an exercise in continuity with the other recent popes on all essential matters of doctrine and discipline.
This becomes abundantly clear when you start to read his writings: quotes from Benedict XVI, John Paul II, Paul VI, and John XXIII are to be found all over the place. And when you listen to his Angelus addresses and homilies and then compare them with those of our previous great popes, you find the very same themes being repeatedly echoed and explored: God's infinite love for each one of us, the universe as His creation, our role as stewards of creation, the dignity of each human life, salvation through Christ alone, freedom and personal responsibility, marriage and family life according to God's plan, justice and human rights, the existence of Satan and the fallen angels, sin and grace, conversion and Divine Mercy, the joy of being Christian, the redemptive value of suffering, authentic liturgical renewal in line with Vatican II, ecumenism and Christian unity, the principle of subsidiarity, the proper role of the free market in wealth and job creation, government as service to the common good, and so on and so forth. And thanks to his Jesuit training, Francis is a highly competent and accessible teacher.
Just like his predecessors, Francis takes Catholic doctrine seriously, and his pastoral outreach is in no way opposed to that doctrine but simply flows out of it naturally. With the arrival of Pope Francis on the scene of the Church, there has been no change of substance or essentials, only a change of style and emphasis. But that very change of style is often mistaken for a change of substance. Hence the calls from certain well-meaning Catholic critics for Pope Francis to clearly reiterate and clarify Church teaching on sexual morality, marriage and family life and to refrain from changing the teachings on those subjects. If the critics would take the time to read some of Francis' writings, addresses and homilies, notably his opening address at the recent Synod on the Family, they would find that he has already done this. And as for changing Church doctrine on marriage and family life, the critics seem to have forgotten that Pope Francis couldn't change any doctrine even if he wanted to, because the Holy Spirit protects the Church, and in a special way the pope, from teaching error in matters of faith and morals. And despite the vain hopes of some and the solemn warnings of others, Francis himself has no intention of altering any part of Catholic doctrine.
None of this is to say that Pope Francis has not made any mistakes in non-essential matters or that there is no room for legitimate and respectful criticism of his decisions and actions in certain areas that lie outside his proper competence. For example, I think that his acceptance of the human-induced global-warming hypothesis will end up damaging the Church somewhat in the long run given that NASA satellite data actually indicate a general decline in average global temperatures over the past eighteen years despite continued accumulation of carbon dioxide in the Earth's atmosphere, and that cooler temperatures are likely to persist through the next three decades thanks to reduced solar activity. No pope is infallible on scientific matters because science is a search for truth--often clouded by human bias and tainted by corruption--not the truth itself. But even if Francis turns out to have been wrong on global temperatures, this should not obscure the central message of his important and wide-ranging encyclical Laudato Si or the many aspects of Catholic social teaching and care for God's creation clearly reiterated for our time within that landmark teaching document. And we should remember that no human Vicar of Christ, not even a saint or a genius, is perfect, or ever will be. Pope Francis himself is keenly aware of his ability to sin and make mistakes, which is why he goes to confession frequently and is always asking us to pray for him.
Francis' pontificate offers us an important lesson: We should read the pope's actual writings and listen to his addresses and homilies for ourselves if we want to know what he thinks and to understand what he does, rather than relying on hearsay evidence from the radically secularist (and notoriously unreliable) mainstream media, which has its own agenda diametrically opposed to that of the Church. To paraphrase G. K. Chesterton, it is Francis who is sane and his critics who are mad. We Catholics are truly blessed to have such a Christ-like pope, the latest in a remarkable chain of holy popes stretching back at least to Pius XII. And may we use this Year of Mercy profitably to repent of our sins and to share the Divine Mercy we have received with our brothers and sisters through the corporal and spiritual works of mercy, following the lead of our wise and courageous Holy Father, Pope Francis.
We are currently observing the Jubilee Year of Mercy declared by Pope Francis. Yet in a certain sense, the past three years of Francis' pontificate have been years of mercy for the whole Church and for the world. God has given us a special pope to reform and cleanse the Church by challenging each one of us--from the highest-ranking cardinal to the lowest layperson--to examine our lives, identify patterns of worldly and sinful thought and behavior that are not in conformity with the Gospel of Jesus Christ, and undertake a lifelong journey of daily personal conversion. Through his simple and direct preaching and the simplicity of his own lifestyle, Francis has been effectively training us to reject the materialistic and elitist attitudes so prevalent in our age and to follow Christ faithfully in our everyday lives. He has reminded us of the need to be good stewards and protectors of all the gifts that God has given us, from the innocent unborn child in the womb to our beautiful planet Earth. He has brought renewed vigor to the Church's missionary mandate by urging her members to go out and meet people where they are instead of waiting for people to come to her. And his vision of the Church as a field hospital after battle, with his emphasis on Divine Mercy and the importance of works of charity, is appropriate and welcome at this particular moment in history when so many people are hurt in various ways and desperately in need of the touch of Christ's healing love and compassion.
Given that Pope Francis is such a blessing to our Church today, it is painful to see him being often so profoundly misunderstood, both by the secular international news media and by many well-intentioned "conservative" Catholics. Worldly journalists frequently view and portray Francis in their own image as some kind of radical, revolutionary pontiff who is open to changing certain Church teachings in the name of mercy and compassion toward those in sinful situations, while many faithful and fearful Catholics, including certain cardinals--misled by that inaccurate portrayal--apprehensively view him the same way, as a disastrously "liberal" pontiff who's ready and willing to attempt to share Christ's mercy with unrepentant sinners at the price of apostasy from the objective truths of the Faith. Nothing could be further from the truth. Francis' pontificate has not been a radical departure from that of his predecessors; on the contrary, as those close to Francis always emphasize, it has been an exercise in continuity with the other recent popes on all essential matters of doctrine and discipline.
This becomes abundantly clear when you start to read his writings: quotes from Benedict XVI, John Paul II, Paul VI, and John XXIII are to be found all over the place. And when you listen to his Angelus addresses and homilies and then compare them with those of our previous great popes, you find the very same themes being repeatedly echoed and explored: God's infinite love for each one of us, the universe as His creation, our role as stewards of creation, the dignity of each human life, salvation through Christ alone, freedom and personal responsibility, marriage and family life according to God's plan, justice and human rights, the existence of Satan and the fallen angels, sin and grace, conversion and Divine Mercy, the joy of being Christian, the redemptive value of suffering, authentic liturgical renewal in line with Vatican II, ecumenism and Christian unity, the principle of subsidiarity, the proper role of the free market in wealth and job creation, government as service to the common good, and so on and so forth. And thanks to his Jesuit training, Francis is a highly competent and accessible teacher.
Just like his predecessors, Francis takes Catholic doctrine seriously, and his pastoral outreach is in no way opposed to that doctrine but simply flows out of it naturally. With the arrival of Pope Francis on the scene of the Church, there has been no change of substance or essentials, only a change of style and emphasis. But that very change of style is often mistaken for a change of substance. Hence the calls from certain well-meaning Catholic critics for Pope Francis to clearly reiterate and clarify Church teaching on sexual morality, marriage and family life and to refrain from changing the teachings on those subjects. If the critics would take the time to read some of Francis' writings, addresses and homilies, notably his opening address at the recent Synod on the Family, they would find that he has already done this. And as for changing Church doctrine on marriage and family life, the critics seem to have forgotten that Pope Francis couldn't change any doctrine even if he wanted to, because the Holy Spirit protects the Church, and in a special way the pope, from teaching error in matters of faith and morals. And despite the vain hopes of some and the solemn warnings of others, Francis himself has no intention of altering any part of Catholic doctrine.
None of this is to say that Pope Francis has not made any mistakes in non-essential matters or that there is no room for legitimate and respectful criticism of his decisions and actions in certain areas that lie outside his proper competence. For example, I think that his acceptance of the human-induced global-warming hypothesis will end up damaging the Church somewhat in the long run given that NASA satellite data actually indicate a general decline in average global temperatures over the past eighteen years despite continued accumulation of carbon dioxide in the Earth's atmosphere, and that cooler temperatures are likely to persist through the next three decades thanks to reduced solar activity. No pope is infallible on scientific matters because science is a search for truth--often clouded by human bias and tainted by corruption--not the truth itself. But even if Francis turns out to have been wrong on global temperatures, this should not obscure the central message of his important and wide-ranging encyclical Laudato Si or the many aspects of Catholic social teaching and care for God's creation clearly reiterated for our time within that landmark teaching document. And we should remember that no human Vicar of Christ, not even a saint or a genius, is perfect, or ever will be. Pope Francis himself is keenly aware of his ability to sin and make mistakes, which is why he goes to confession frequently and is always asking us to pray for him.
Francis' pontificate offers us an important lesson: We should read the pope's actual writings and listen to his addresses and homilies for ourselves if we want to know what he thinks and to understand what he does, rather than relying on hearsay evidence from the radically secularist (and notoriously unreliable) mainstream media, which has its own agenda diametrically opposed to that of the Church. To paraphrase G. K. Chesterton, it is Francis who is sane and his critics who are mad. We Catholics are truly blessed to have such a Christ-like pope, the latest in a remarkable chain of holy popes stretching back at least to Pius XII. And may we use this Year of Mercy profitably to repent of our sins and to share the Divine Mercy we have received with our brothers and sisters through the corporal and spiritual works of mercy, following the lead of our wise and courageous Holy Father, Pope Francis.
Friday, January 29, 2016
Quote of the Day
“God does not remain silent before the suffering and cries of His children, nor does He remain silent before injustice and persecution: He rather intervenes and gives, by His mercy, rescue and salvation. God uses patience with the sinner to induce him to conversion, and he searches for the lost sheep, for ‘[God] will have all men to be saved, and to come to the knowledge of the truth' (1 Tim 2:4).”
--Pope Francis
Tuesday, December 15, 2015
Advent Reflection
“'The Lord is near,' says the apostle Paul, and nothing should make us anguished. The greatest mercy lies in his being in our midst, in our being in his presence and company. He walks with us, he shows us the path of love, lifts us up in our falls, holds us to our labors, accompanies us in all circumstances of our existence. He opens our eyes to see ourselves and the world's miseries, but also fills us with hope. 'The peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.' (Phil 4:4-7). This is the source of our life made peaceful and happy; nothing can steal this peace and joy, despite the sufferings and trials of life. Let us cultivate this experience of mercy, peace and hope during Advent, through which we are making our way in light of the Jubilee year. Announcing the Good News to the poor, as John the Baptist, performing works of mercy, is a good way to look for the coming of Jesus at Christmas."
--Pope Francis
Thursday, August 13, 2015
Synod on the Family: Perception v. Reality
by Justin Soutar
(Note: This article previously appeared on the website Catholic Online June 16, 2015 at http://www.catholic.org/news/blog/story.php?id=61153
and on the website Catholic365 July 1, 2015 at http://www.catholic365.com/article/1783/synod-on-the-family-perception-v-reality.html )
In recent months, some devout and well-meaning Catholics have been organizing and sending petitions to Pope Francis urging him not to change the Church's teachings on marriage and the family during the Ordinary Synod of Bishops on the Family scheduled for this coming October. Most, if not all, of these petitioners are basically good, faithful Catholics who sincerely try to believe everything the Church teaches and strive to practice their faith with admirable consistency. At a time when the Church is under enormous and constantly growing pressure from an increasingly secularist world society to change her teachings on morality, human life and sexuality, marriage and the nuclear family, these loyal sons and daughters of the Church are full of concern that their Holy Mother will cave in to the wishes of her enemies—or, that she is in fact already beginning to do so, as evidenced by the controversial midterm report issued by the Extraordinary Synod last fall. These apparently rock-solid Catholics see themselves as faithful defenders of the one true Church of Christ against the malignant forces of heresy and radical secularism. Their goal is to ensure that the Church of our time will continue to faithfully adhere to and proclaim her 2,000-year-old doctrines on marriage and family life in all their splendor and integrity.
False Assumptions
But these otherwise praiseworthy and well-intentioned Catholics appear to have overlooked the fact that they have grounded their seemingly noble campaign on a few blatantly false assumptions. One of these assumptions is that the Bishop of Rome has the ability to make changes to the Church's teachings as he sees fit. If that were true, the teachings would have been changed many times by 265 Popes throughout the last 2,000 years, and the deposit of faith would never have survived intact to our own day. As Catholics, we believe that the office of the Successor of Peter is protected in a special way by the charism of infallibility, which means that the Pope is incapable of erring when teaching the whole Church on a matter of faith or morality. Pope Francis can no more change any part of the Church's doctrine than could Pope Benedict XVI, or Saint John Paul II, or any of the other Popes preceding them.
Another false assumption undergirding this petition campaign is that Pope Francis himself, in his heart of hearts, is intending to change Church teachings on marriage and family life to accommodate modern viewpoints, or is at least considering doing so under pressure from a handful of heterodox bishops, clergy, and laity. Nonsense. Anyone who really knows this man knows better than to even think such a thought. From his earliest days as a Jesuit priest right up to the present, and often amid difficult and hostile circumstances, Bergoglio's spoken and written words demonstrate an unswerving commitment to Catholic orthodoxy. Anyone who reads his homilies, letters, addresses, interviews, and other public statements as priest, bishop, Archbishop and Pope can verify his record as a faithful son of the Church in that regard. There is no talk whatsoever of changing any part of Catholic doctrine to better suit modern tastes. On the contrary, Bergoglio's clear affirmations of traditional Church teaching on all manner of topics is both refreshing and reassuring.
But the worst assumptions of all by these Catholic petitioners are 1) that the Church herself has the ability to change some of her teachings, and 2) that she is actually going to do this at the upcoming Ordinary Synod on the Family, that it will be a “heretical” Synod. Both these fears are groundless. To begin with, the Church cannot change any of her teachings any more than the Pope can do so. As Catholics, we believe that the charism of infallibility is bestowed not only on the visible Head of the Church on earth, i.e. the Pope, but on the Church herself as a whole as well. We believe that the Holy Spirit protects the Church from teaching error. Specifically, the Church is infallible when the Pope, and the bishops united with him, declare that such and such a doctrine of faith or morality is to be definitively held by all the faithful.
An Advisory Body
Secondly, it should be pointed out that the primary task of the Synod of Bishops—a relatively new institution in the Church which was created by Blessed Paul VI following the Second Vatican Council—is to advise the Pope on matters of Church governance and discipline, and thereby to assist His Holiness in applying Church doctrine to current pastoral situations throughout the universal Church. The purpose of the Synod is to foster greater collegiality within the Church by facilitating more effective collaboration between the Pope and the bishops in the governance of the Church. By means of the Synod, bishops from every part of the Catholic world in union with Rome freely and frankly communicate to the pontiff the problems and concerns of their particular Churches, along with their discussions and opinions on such problems and concerns, related to a certain theme chosen by the Holy Father (i.e., “The Pastoral Challenges of the Family in the Context of Evangelization”). The Pope listens to all of this feedback and, under the guidance of the Holy Spirit, uses it to make wise and sound decisions for the future of the Church.
The Holy Father then communicates his decisions to the bishops and the whole Church by means of a written document called a post-synodal Apostolic Exhortation, in which he “confirms his brothers” (cf. Luke 22:32) in their faith and issues binding pastoral guidelines. Such an infallible papal document is the only text having anything to do with a Synod that carries official magisterial teaching and decision-making authority for the whole Church. As a representative institution, the Synod of Bishops is first and foremost an advisory body to the Holy See; it has no decision-making authority or magisterial teaching authority apart from the Successor of Peter. Thus, the idea that a Synod can alter Church doctrine is contrary to the fundamental nature of the Synod itself as an advisory organ. Every few years, the Pope calls his brother bishops to meet with him in the Vatican for a few weeks to hear what they have to say. The bishops do not go to Rome to help the Pope change Church teaching, which he can’t do anyway—and even if they were to try to abuse the Synod to that end, their efforts would come to nothing thanks to the charism of infallibility.
Unofficial Documents
Upsetting and misleading as some of its statements were, the highly controversial 2014 Synod midterm report issued last October was not an official teaching document of the Magisterium and was never intended to be treated as such. It was nothing more than an inaccurate and heavily biased summary of the bishops' discussions up to that point that reflected a heretical agenda by certain groups of people who are attempting to manipulate the Church's internal affairs in order to advance their own agenda. Such attempts to influence the Church to change certain of her teachings have been made by rebellious bishops, priests, and laypeople on numerous occasions over the course of 2,000 years—most recently in the decades following the Second Vatican Council—but none have ever proven successful. In each case, what actually happened was that those bishops, priests, and laity who pridefully rejected certain Church doctrines found themselves ipso facto estranged from their Holy Mother—i.e., instead of changing Church teaching to suit their own ideas, they found that they had voluntarily renounced their membership in the one, holy, Catholic, and apostolic Church and were now marked for all time as heretics and schismatics.
Although not an official teaching document itself, the final report of the 2014 Extraordinary Synod clearly reaffirmed traditional Church doctrines on marriage and family life and the incompatibility of certain lifestyles with Catholic moral teaching, thus offering considerable reassurance to the troubled and confused faithful that the Synod on the Family is indeed on track to fulfill its mission. Even the three most controversial paragraphs in the document, nos. 52, 53, and 55, did not attack Catholic doctrine or indicate that the norms regarding reception of Holy Communion are about to be changed in any significant way; nos. 52 and 53 merely called for close theological examination of sacramental and spiritual Communion in regard to those who are divorced and remarried. It does not necessarily follow that there will be any change in the current discipline. Pope Francis will certainly listen to and consider the recommendations he is given by theologians who are commissioned to study the subject, but it is he who will make the final decision for the whole Church under the guidance of the Holy Spirit. Following the Second Vatican Council, many Catholic theological experts urged Paul VI to approve the use of artificial contraception by Catholic married couples. The pontiff proceeded to write and publish his magnificent encyclical Humanae Vitae, which explicitly reaffirmed unchangeable Church teaching on the matter, and the rest is history.
Myth v. Reality
Catholic doctrine cannot change; that much is clear. Church discipline and pastoral practice, on the other hand, is subject to a certain degree of flexibility in order to suit the needs of different times; therefore, it has gone through various, necessary, and occasionally even significant revisions over the past two millennia, usually as a result of Church councils and for purposes of reform. This legitimate mutability of discipline has some people very worried at present. One of the chief fears of the good Catholics referred to above is that, as a result of the upcoming Synod, traditional Church teachings on marriage, family life, and mortal sin will be severely undermined by the official approval of new pastoral practices that directly contradict the teaching. But, as with the other false assumptions discussed above, it is simply not possible for this to occur. Official Church discipline must always reflect official Church doctrine; it cannot be altered to the point where it flies in the face of Church teaching. The discipline can only change within the narrow limits set by canon law. For example, a Catholic who is conscious of being in the state of mortal sin has always been forbidden to partake of Holy Communion until he or she receives the Sacrament of Penance. That norm cannot and will not be changed by Pope Francis or the upcoming Synod.
On the other hand, however, as a result of fallen human nature, the implementation of ecclesiastical discipline is not always a straightforward affair. As with Church doctrine, so also with Church discipline throughout history certain bishops, priests, and laypeople have attempted to substitute their own preferences for what the Church says, based on some excuse or other. This is exactly what happened with the Second Vatican Council, when all manner of heretical notions and illicit practices were justified under the vague mantle of "the spirit of Vatican II." Although the teachings of the Council itself were entirely orthodox and the liturgical, pastoral and disciplinary changes it introduced were fully in accord with those teachings, the general public perception of the Council was a far cry from the reality of what the Council Fathers officially said and did. As a result of this unfortunate discrepancy between the myth and the facts of Vatican II, the post-Conciliar period was marked by a great deal of confusion and difficulty for the Catholic Church. Heretical ideas proliferated among the hierarchy, clergy and laity; liturgical experimentation knew no bounds; millions left the Church, no longer recognizing their beloved Mother; small groups of schismatic traditionalists claimed to be the remnant of the “true faithful.” Blessed Paul VI, who had brought the Council to a successful conclusion, famously lamented that “the smoke of Satan has entered the Church.” At least for a time, the Bride of Christ appeared to have lost her way.
Here we must acknowledge that there is in fact a certain real danger for the Church at the present moment in her history. This danger is that—just as happened with the Second Vatican Council--certain bishops, priests, and laypeople will view the Synod on the Family through the colored lenses of their personal whims and wishes, and as a result will end up saying and doing anything they please using "the spirit of the Synod" as a cover. Unfortunately, those in the secular news media, which is increasingly hostile to the Church, have already embedded in the public mind their own grossly inaccurate portrayal of the 2014 Extraordinary Synod as the first clear step by the Church hierarchy toward a radical transformation of Catholic doctrine and discipline on the subjects of marriage and family life. By projecting this false and misleading image of the Synod on the Family—which is the brainchild of Pope Francis and has nothing whatsoever to do with changing Church teachings—unscrupulous journalists are raising vain expectations among the Church's enemies, including heretical dissenters, of official doctrinal and disciplinary changes that cannot and will not take place, while providing fresh fodder for schismatic traditionalist conspiracy theorists who claim that the Church is “going heretical” and that they are the sole remaining guardians of orthodox doctrine.
Reasons for the Synod
Given the considerable risks involved, one may ask why Pope Francis has called this Synod on the Family—an unusual double Synod at that—and what he hopes to accomplish by it. As someone who grew up in a closely-knit Italian family in Argentina, Francis understands the critical importance of the traditional nuclear family in God's plan for human society in general and for the Church in particular. He is painfully aware that this traditional family unit, the basic cell of society, is under tremendous attack and facing many difficult challenges in our increasingly secularized contemporary world. He realizes that the Church has a duty to reaffirm the truth of her beautiful teachings on marriage and family life and to examine how these timeless teachings should be applied to Catholic families and family members within the context of the present situation. Thus, Pope Francis has called this Synod primarily for pastoral reasons, in order to reassure modern Catholic families that the Church is there to offer them meaningful help and sound guidance in addressing the challenges they currently face.
As to what he hopes to accomplish through this Synod, clearly Pope Francis wants to strengthen intact Catholic families in order to help them more fully live out their beautiful witness of God's plan for marriage and family life in an increasingly individualist and radically secularist environment. At the same time, Francis wants the Church to more effectively reach out to the hundreds of millions of Catholics who are in mortally sinful "irregular situations"--e.g., drug addicts, those who are cohabitating, married couples who use artificial contraception, the divorced and remarried, those in homosexual relationships, those who no longer practice their faith, and so forth—in order to invite them to experience the Lord's mercy by repenting of their sins and returning to full communion with the Catholic Church. In this regard, Pope Francis simply wants the Church to do what Christ would do, which is to seek out sinners and call them to repentance and conversion—to go in search of the lost sheep that have strayed from the fold. Francis correctly perceives that the modern Church has grown a bit lax in this area, with many of her shepherds preferring to stay comfortably inside the fold with the "good sheep" while ignoring and forgetting about those wayward sheep in the wilderness who are in danger of being lost forever. Thus Francis, an experienced and genuine pastor, wants Church leaders to step outside of their comfortable offices and their comfort zones, to reach out to the peripheries of their parishes and dioceses and invite the lost sheep to return home.
In this context, the Synod on the Family is meant to help rebuild a worldly and weak Church, first by strengthening good Catholic families that are “inside the fold,” and secondly by healing and repairing many of those wounded and damaged Catholic families that are “lost in the wilderness”—the latter to be accomplished primarily by inviting many individual grave sinners to repentance and conversion. Altering Church doctrines on marriage, family life, and sin will not be part of this equation; nor will the basic norms currently in force regarding the proper reception of Holy Communion see any significant change. So regardless of unfortunate misunderstandings and misperceptions that swirl around the Synod on the Family generated by media pundits, heretics, and schismatics, and regardless of serious problems that may arise with its implementation, it is the opinion of this author that the Synod itself—like the Second Vatican Council—is the fruit of a genuine inspiration of the Holy Spirit, who “leads us into all truth” (cf. John 16:13), who protects the Church from teaching error, and who in every age is the real Protagonist of needed reform and renewal within the Mystical Body of Christ.
Opposing Viewpoints
As a result of last year’s Extraordinary Synod on the Family, Pope Francis is keenly aware of two opposing viewpoints within the Church today: there are some who correctly understand and heartily support his Christ-like mission to have the Church reach out more effectively to sinners, and there are others—misled by the mainstream media and their own irrational fears of doctrinal changes—who reject this courageous initiative for seemingly laudable reasons, preferring to take shelter within the secure confines of the Church they have always known and which they are afraid to lose. Francis himself neatly summed up this dichotomy and the merciful mission of the Church in his homily to newly created Cardinals on February 15, 2015:
A Divine Institution
So while the petition drive currently underway to Pope Francis may in one respect be considered a hopeful sign of certain lay Catholics' fidelity to Church doctrine, it is a wholly unnecessary, quite useless, and ultimately misguided endeavor. If the Church were exclusively a human institution, built on the sand of fallible human ideas and protected and defended by human effort alone, their grave concerns about her future would indeed be fully justified. The Church, however, although comprised of weak and sinful human members, is fundamentally a divine institution, built by Christ Himself on the Rock of Peter, and we have His word that the gates of Hell will not prevail against it (cf. Matt. 16:18). The fundamental problem with these otherwise good Catholics who are pleading with Pope Francis not to change Church doctrine on marriage and family life is that they do not really fully believe that the Holy Spirit protects the Church from teaching error, nor do they really fully trust that God is in command of His own institution. Because of this reprehensible lack of faith and trust, at the root of which is the original sin of pride, these Catholic fundamentalists run the risk of refusing to obediently submit to the magisterial teaching authority that God Himself has established and guaranteed, and instead taking it upon themselves to decide what the Church should do and teach. They share this lack of faith and trust in common with schismatic traditionalists, and in fact are just one step away from joining their ranks.
These worried and fearful Catholics would do well to reread certain parts of the Catechism of the Catholic Church and rediscover the basic truth that the Church ultimately belongs not to us, but to the Lord. As Pope Benedict XVI candidly declared not so long ago in his final General Audience address of February 27, 2013, at a time when many Catholics were filled with grave concern for the Church’s future: “I have felt like Saint Peter with the Apostles in the boat on the Sea of Galilee:…there were also moments when the waters were rough and the winds against us, as throughout the Church’s history, and the Lord seemed to be sleeping. But I have always known that the Lord is in that boat, and I have always known that the barque of the Church is not mine but his. Nor does the Lord let it sink; it is He who guides it.” We should also recall the oft-repeated words of Saint John Paul II, the simple words of Christ Himself: “Do not be afraid!” This is not a time for illogical fears and useless anxiety, but rather a time for renewed faith and lively hope. Instead of wringing our hands anxiously about what may happen to our Holy Mother the Church in the near future, let us take this wonderful opportunity of the Synod on the Family to renew our faith and trust in God, who will continue to protect His Church and guide her safely through the storms of temporary difficulties to the glory of eternal life.
Copyright © 2015 Justin D. Soutar. All rights reserved.
(Note: This article previously appeared on the website Catholic Online June 16, 2015 at http://www.catholic.org/news/blog/story.php?id=61153
and on the website Catholic365 July 1, 2015 at http://www.catholic365.com/article/1783/synod-on-the-family-perception-v-reality.html )
In recent months, some devout and well-meaning Catholics have been organizing and sending petitions to Pope Francis urging him not to change the Church's teachings on marriage and the family during the Ordinary Synod of Bishops on the Family scheduled for this coming October. Most, if not all, of these petitioners are basically good, faithful Catholics who sincerely try to believe everything the Church teaches and strive to practice their faith with admirable consistency. At a time when the Church is under enormous and constantly growing pressure from an increasingly secularist world society to change her teachings on morality, human life and sexuality, marriage and the nuclear family, these loyal sons and daughters of the Church are full of concern that their Holy Mother will cave in to the wishes of her enemies—or, that she is in fact already beginning to do so, as evidenced by the controversial midterm report issued by the Extraordinary Synod last fall. These apparently rock-solid Catholics see themselves as faithful defenders of the one true Church of Christ against the malignant forces of heresy and radical secularism. Their goal is to ensure that the Church of our time will continue to faithfully adhere to and proclaim her 2,000-year-old doctrines on marriage and family life in all their splendor and integrity.
False Assumptions
But these otherwise praiseworthy and well-intentioned Catholics appear to have overlooked the fact that they have grounded their seemingly noble campaign on a few blatantly false assumptions. One of these assumptions is that the Bishop of Rome has the ability to make changes to the Church's teachings as he sees fit. If that were true, the teachings would have been changed many times by 265 Popes throughout the last 2,000 years, and the deposit of faith would never have survived intact to our own day. As Catholics, we believe that the office of the Successor of Peter is protected in a special way by the charism of infallibility, which means that the Pope is incapable of erring when teaching the whole Church on a matter of faith or morality. Pope Francis can no more change any part of the Church's doctrine than could Pope Benedict XVI, or Saint John Paul II, or any of the other Popes preceding them.
Another false assumption undergirding this petition campaign is that Pope Francis himself, in his heart of hearts, is intending to change Church teachings on marriage and family life to accommodate modern viewpoints, or is at least considering doing so under pressure from a handful of heterodox bishops, clergy, and laity. Nonsense. Anyone who really knows this man knows better than to even think such a thought. From his earliest days as a Jesuit priest right up to the present, and often amid difficult and hostile circumstances, Bergoglio's spoken and written words demonstrate an unswerving commitment to Catholic orthodoxy. Anyone who reads his homilies, letters, addresses, interviews, and other public statements as priest, bishop, Archbishop and Pope can verify his record as a faithful son of the Church in that regard. There is no talk whatsoever of changing any part of Catholic doctrine to better suit modern tastes. On the contrary, Bergoglio's clear affirmations of traditional Church teaching on all manner of topics is both refreshing and reassuring.
But the worst assumptions of all by these Catholic petitioners are 1) that the Church herself has the ability to change some of her teachings, and 2) that she is actually going to do this at the upcoming Ordinary Synod on the Family, that it will be a “heretical” Synod. Both these fears are groundless. To begin with, the Church cannot change any of her teachings any more than the Pope can do so. As Catholics, we believe that the charism of infallibility is bestowed not only on the visible Head of the Church on earth, i.e. the Pope, but on the Church herself as a whole as well. We believe that the Holy Spirit protects the Church from teaching error. Specifically, the Church is infallible when the Pope, and the bishops united with him, declare that such and such a doctrine of faith or morality is to be definitively held by all the faithful.
An Advisory Body
Secondly, it should be pointed out that the primary task of the Synod of Bishops—a relatively new institution in the Church which was created by Blessed Paul VI following the Second Vatican Council—is to advise the Pope on matters of Church governance and discipline, and thereby to assist His Holiness in applying Church doctrine to current pastoral situations throughout the universal Church. The purpose of the Synod is to foster greater collegiality within the Church by facilitating more effective collaboration between the Pope and the bishops in the governance of the Church. By means of the Synod, bishops from every part of the Catholic world in union with Rome freely and frankly communicate to the pontiff the problems and concerns of their particular Churches, along with their discussions and opinions on such problems and concerns, related to a certain theme chosen by the Holy Father (i.e., “The Pastoral Challenges of the Family in the Context of Evangelization”). The Pope listens to all of this feedback and, under the guidance of the Holy Spirit, uses it to make wise and sound decisions for the future of the Church.
The Holy Father then communicates his decisions to the bishops and the whole Church by means of a written document called a post-synodal Apostolic Exhortation, in which he “confirms his brothers” (cf. Luke 22:32) in their faith and issues binding pastoral guidelines. Such an infallible papal document is the only text having anything to do with a Synod that carries official magisterial teaching and decision-making authority for the whole Church. As a representative institution, the Synod of Bishops is first and foremost an advisory body to the Holy See; it has no decision-making authority or magisterial teaching authority apart from the Successor of Peter. Thus, the idea that a Synod can alter Church doctrine is contrary to the fundamental nature of the Synod itself as an advisory organ. Every few years, the Pope calls his brother bishops to meet with him in the Vatican for a few weeks to hear what they have to say. The bishops do not go to Rome to help the Pope change Church teaching, which he can’t do anyway—and even if they were to try to abuse the Synod to that end, their efforts would come to nothing thanks to the charism of infallibility.
Unofficial Documents
Upsetting and misleading as some of its statements were, the highly controversial 2014 Synod midterm report issued last October was not an official teaching document of the Magisterium and was never intended to be treated as such. It was nothing more than an inaccurate and heavily biased summary of the bishops' discussions up to that point that reflected a heretical agenda by certain groups of people who are attempting to manipulate the Church's internal affairs in order to advance their own agenda. Such attempts to influence the Church to change certain of her teachings have been made by rebellious bishops, priests, and laypeople on numerous occasions over the course of 2,000 years—most recently in the decades following the Second Vatican Council—but none have ever proven successful. In each case, what actually happened was that those bishops, priests, and laity who pridefully rejected certain Church doctrines found themselves ipso facto estranged from their Holy Mother—i.e., instead of changing Church teaching to suit their own ideas, they found that they had voluntarily renounced their membership in the one, holy, Catholic, and apostolic Church and were now marked for all time as heretics and schismatics.
Although not an official teaching document itself, the final report of the 2014 Extraordinary Synod clearly reaffirmed traditional Church doctrines on marriage and family life and the incompatibility of certain lifestyles with Catholic moral teaching, thus offering considerable reassurance to the troubled and confused faithful that the Synod on the Family is indeed on track to fulfill its mission. Even the three most controversial paragraphs in the document, nos. 52, 53, and 55, did not attack Catholic doctrine or indicate that the norms regarding reception of Holy Communion are about to be changed in any significant way; nos. 52 and 53 merely called for close theological examination of sacramental and spiritual Communion in regard to those who are divorced and remarried. It does not necessarily follow that there will be any change in the current discipline. Pope Francis will certainly listen to and consider the recommendations he is given by theologians who are commissioned to study the subject, but it is he who will make the final decision for the whole Church under the guidance of the Holy Spirit. Following the Second Vatican Council, many Catholic theological experts urged Paul VI to approve the use of artificial contraception by Catholic married couples. The pontiff proceeded to write and publish his magnificent encyclical Humanae Vitae, which explicitly reaffirmed unchangeable Church teaching on the matter, and the rest is history.
Myth v. Reality
Catholic doctrine cannot change; that much is clear. Church discipline and pastoral practice, on the other hand, is subject to a certain degree of flexibility in order to suit the needs of different times; therefore, it has gone through various, necessary, and occasionally even significant revisions over the past two millennia, usually as a result of Church councils and for purposes of reform. This legitimate mutability of discipline has some people very worried at present. One of the chief fears of the good Catholics referred to above is that, as a result of the upcoming Synod, traditional Church teachings on marriage, family life, and mortal sin will be severely undermined by the official approval of new pastoral practices that directly contradict the teaching. But, as with the other false assumptions discussed above, it is simply not possible for this to occur. Official Church discipline must always reflect official Church doctrine; it cannot be altered to the point where it flies in the face of Church teaching. The discipline can only change within the narrow limits set by canon law. For example, a Catholic who is conscious of being in the state of mortal sin has always been forbidden to partake of Holy Communion until he or she receives the Sacrament of Penance. That norm cannot and will not be changed by Pope Francis or the upcoming Synod.
On the other hand, however, as a result of fallen human nature, the implementation of ecclesiastical discipline is not always a straightforward affair. As with Church doctrine, so also with Church discipline throughout history certain bishops, priests, and laypeople have attempted to substitute their own preferences for what the Church says, based on some excuse or other. This is exactly what happened with the Second Vatican Council, when all manner of heretical notions and illicit practices were justified under the vague mantle of "the spirit of Vatican II." Although the teachings of the Council itself were entirely orthodox and the liturgical, pastoral and disciplinary changes it introduced were fully in accord with those teachings, the general public perception of the Council was a far cry from the reality of what the Council Fathers officially said and did. As a result of this unfortunate discrepancy between the myth and the facts of Vatican II, the post-Conciliar period was marked by a great deal of confusion and difficulty for the Catholic Church. Heretical ideas proliferated among the hierarchy, clergy and laity; liturgical experimentation knew no bounds; millions left the Church, no longer recognizing their beloved Mother; small groups of schismatic traditionalists claimed to be the remnant of the “true faithful.” Blessed Paul VI, who had brought the Council to a successful conclusion, famously lamented that “the smoke of Satan has entered the Church.” At least for a time, the Bride of Christ appeared to have lost her way.
Here we must acknowledge that there is in fact a certain real danger for the Church at the present moment in her history. This danger is that—just as happened with the Second Vatican Council--certain bishops, priests, and laypeople will view the Synod on the Family through the colored lenses of their personal whims and wishes, and as a result will end up saying and doing anything they please using "the spirit of the Synod" as a cover. Unfortunately, those in the secular news media, which is increasingly hostile to the Church, have already embedded in the public mind their own grossly inaccurate portrayal of the 2014 Extraordinary Synod as the first clear step by the Church hierarchy toward a radical transformation of Catholic doctrine and discipline on the subjects of marriage and family life. By projecting this false and misleading image of the Synod on the Family—which is the brainchild of Pope Francis and has nothing whatsoever to do with changing Church teachings—unscrupulous journalists are raising vain expectations among the Church's enemies, including heretical dissenters, of official doctrinal and disciplinary changes that cannot and will not take place, while providing fresh fodder for schismatic traditionalist conspiracy theorists who claim that the Church is “going heretical” and that they are the sole remaining guardians of orthodox doctrine.
Reasons for the Synod
Given the considerable risks involved, one may ask why Pope Francis has called this Synod on the Family—an unusual double Synod at that—and what he hopes to accomplish by it. As someone who grew up in a closely-knit Italian family in Argentina, Francis understands the critical importance of the traditional nuclear family in God's plan for human society in general and for the Church in particular. He is painfully aware that this traditional family unit, the basic cell of society, is under tremendous attack and facing many difficult challenges in our increasingly secularized contemporary world. He realizes that the Church has a duty to reaffirm the truth of her beautiful teachings on marriage and family life and to examine how these timeless teachings should be applied to Catholic families and family members within the context of the present situation. Thus, Pope Francis has called this Synod primarily for pastoral reasons, in order to reassure modern Catholic families that the Church is there to offer them meaningful help and sound guidance in addressing the challenges they currently face.
As to what he hopes to accomplish through this Synod, clearly Pope Francis wants to strengthen intact Catholic families in order to help them more fully live out their beautiful witness of God's plan for marriage and family life in an increasingly individualist and radically secularist environment. At the same time, Francis wants the Church to more effectively reach out to the hundreds of millions of Catholics who are in mortally sinful "irregular situations"--e.g., drug addicts, those who are cohabitating, married couples who use artificial contraception, the divorced and remarried, those in homosexual relationships, those who no longer practice their faith, and so forth—in order to invite them to experience the Lord's mercy by repenting of their sins and returning to full communion with the Catholic Church. In this regard, Pope Francis simply wants the Church to do what Christ would do, which is to seek out sinners and call them to repentance and conversion—to go in search of the lost sheep that have strayed from the fold. Francis correctly perceives that the modern Church has grown a bit lax in this area, with many of her shepherds preferring to stay comfortably inside the fold with the "good sheep" while ignoring and forgetting about those wayward sheep in the wilderness who are in danger of being lost forever. Thus Francis, an experienced and genuine pastor, wants Church leaders to step outside of their comfortable offices and their comfort zones, to reach out to the peripheries of their parishes and dioceses and invite the lost sheep to return home.
In this context, the Synod on the Family is meant to help rebuild a worldly and weak Church, first by strengthening good Catholic families that are “inside the fold,” and secondly by healing and repairing many of those wounded and damaged Catholic families that are “lost in the wilderness”—the latter to be accomplished primarily by inviting many individual grave sinners to repentance and conversion. Altering Church doctrines on marriage, family life, and sin will not be part of this equation; nor will the basic norms currently in force regarding the proper reception of Holy Communion see any significant change. So regardless of unfortunate misunderstandings and misperceptions that swirl around the Synod on the Family generated by media pundits, heretics, and schismatics, and regardless of serious problems that may arise with its implementation, it is the opinion of this author that the Synod itself—like the Second Vatican Council—is the fruit of a genuine inspiration of the Holy Spirit, who “leads us into all truth” (cf. John 16:13), who protects the Church from teaching error, and who in every age is the real Protagonist of needed reform and renewal within the Mystical Body of Christ.
Opposing Viewpoints
As a result of last year’s Extraordinary Synod on the Family, Pope Francis is keenly aware of two opposing viewpoints within the Church today: there are some who correctly understand and heartily support his Christ-like mission to have the Church reach out more effectively to sinners, and there are others—misled by the mainstream media and their own irrational fears of doctrinal changes—who reject this courageous initiative for seemingly laudable reasons, preferring to take shelter within the secure confines of the Church they have always known and which they are afraid to lose. Francis himself neatly summed up this dichotomy and the merciful mission of the Church in his homily to newly created Cardinals on February 15, 2015:
There are two ways of thinking and of having faith: we
can fear to lose the saved and we can want to save the lost. Even today it can
happen that we stand at the crossroads of these two ways of thinking. The
thinking of the doctors of the law, which would remove the danger by casting
out the diseased person, and the thinking of God, who in his mercy embraces and
accepts by reinstating him and turning evil into good, condemnation into
salvation and exclusion into proclamation....
The Church’s way, from the time of the Council of Jerusalem, has always been the way of Jesus, the way of mercy and reinstatement. This does not mean underestimating the dangers of letting wolves into the fold, but welcoming the repentant prodigal son; healing the wounds of sin with courage and determination; rolling up our sleeves and not standing by and watching passively the suffering of the world. The way of the Church is not to condemn anyone for eternity; to pour out the balm of God’s mercy on all those who ask for it with a sincere heart. The way of the Church is precisely to leave her four walls behind and to go out in search of those who are distant, those essentially on the ‘outskirts’ of life. It is to adopt fully God’s own approach, to follow the Master who said: ‘Those who are well have no need of the physician, but those who are sick; I have come to call, not the righteous but sinners’ (Lk 5:31-32).
The Church’s way, from the time of the Council of Jerusalem, has always been the way of Jesus, the way of mercy and reinstatement. This does not mean underestimating the dangers of letting wolves into the fold, but welcoming the repentant prodigal son; healing the wounds of sin with courage and determination; rolling up our sleeves and not standing by and watching passively the suffering of the world. The way of the Church is not to condemn anyone for eternity; to pour out the balm of God’s mercy on all those who ask for it with a sincere heart. The way of the Church is precisely to leave her four walls behind and to go out in search of those who are distant, those essentially on the ‘outskirts’ of life. It is to adopt fully God’s own approach, to follow the Master who said: ‘Those who are well have no need of the physician, but those who are sick; I have come to call, not the righteous but sinners’ (Lk 5:31-32).
A Divine Institution
So while the petition drive currently underway to Pope Francis may in one respect be considered a hopeful sign of certain lay Catholics' fidelity to Church doctrine, it is a wholly unnecessary, quite useless, and ultimately misguided endeavor. If the Church were exclusively a human institution, built on the sand of fallible human ideas and protected and defended by human effort alone, their grave concerns about her future would indeed be fully justified. The Church, however, although comprised of weak and sinful human members, is fundamentally a divine institution, built by Christ Himself on the Rock of Peter, and we have His word that the gates of Hell will not prevail against it (cf. Matt. 16:18). The fundamental problem with these otherwise good Catholics who are pleading with Pope Francis not to change Church doctrine on marriage and family life is that they do not really fully believe that the Holy Spirit protects the Church from teaching error, nor do they really fully trust that God is in command of His own institution. Because of this reprehensible lack of faith and trust, at the root of which is the original sin of pride, these Catholic fundamentalists run the risk of refusing to obediently submit to the magisterial teaching authority that God Himself has established and guaranteed, and instead taking it upon themselves to decide what the Church should do and teach. They share this lack of faith and trust in common with schismatic traditionalists, and in fact are just one step away from joining their ranks.
These worried and fearful Catholics would do well to reread certain parts of the Catechism of the Catholic Church and rediscover the basic truth that the Church ultimately belongs not to us, but to the Lord. As Pope Benedict XVI candidly declared not so long ago in his final General Audience address of February 27, 2013, at a time when many Catholics were filled with grave concern for the Church’s future: “I have felt like Saint Peter with the Apostles in the boat on the Sea of Galilee:…there were also moments when the waters were rough and the winds against us, as throughout the Church’s history, and the Lord seemed to be sleeping. But I have always known that the Lord is in that boat, and I have always known that the barque of the Church is not mine but his. Nor does the Lord let it sink; it is He who guides it.” We should also recall the oft-repeated words of Saint John Paul II, the simple words of Christ Himself: “Do not be afraid!” This is not a time for illogical fears and useless anxiety, but rather a time for renewed faith and lively hope. Instead of wringing our hands anxiously about what may happen to our Holy Mother the Church in the near future, let us take this wonderful opportunity of the Synod on the Family to renew our faith and trust in God, who will continue to protect His Church and guide her safely through the storms of temporary difficulties to the glory of eternal life.
Copyright © 2015 Justin D. Soutar. All rights reserved.
Friday, March 14, 2014
Quote of the Day
"God never wearies of forgiving us, never! ...He never tires of forgiving, but we, at times, we tire of asking forgiveness. Let us never tire, let us never tire! He is the loving Father, who always forgives, who has that heart of mercy for all of us. And we too learn to be merciful with everyone."
--Pope Francis
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