A Catholic eager to discuss the truth about Catholic Christianity.
I came across this video here. The CCC is such an important document, that all Catholics should own one. This comprehensive video gives you the reasons why it’s a good idea and is explicit in its content with regard to why and how it was put together.
The Catholic Faith is explained in detail in the CCC, and warrants further discussion within a parish group context.
Posted by 1catholicsalmon on April 23, 2013
http://1catholicsalmon.com/2013/04/23/an-introduction-to-the-catechism-of-the-catholic-churchdo-you-know-why-there-is-a-catechism/
I found this quote here that spoke so clearly to me immediately:
I believe the Catholic Church provides many opportunities to focus on the Gospels. Actually being in the pew is the first step. An active Catholic participates, seeks out information, and is engaged in the many activities, including charitable causes.
If a person joins an organization by signing their name, seldom attends the meetings, never volunteers, and is not in sync with the group’s basic principles, would they be considered an active member?
The real question is what CHOICE do each of us make in meeting our spiritual challenges?
Are you one of the ‘Cafe Catholics’ who has not darkened the door of the church for some time or who has little knowledge about Christ at the centre of His Church? Has your knowledge of Faith stagnated and become fuzzy, so you just add little bits into your ‘faith’ because it feels more comfortable to do so, and fits into your understanding of a relationship of Jesus? Are you unsure about the truth of the Faith? Do you cringe and turn away from those who criticise the Church and end up agreeing with others’ statements about Jesus and what He teaches just to end a conversation? Do you have serious grievances against the Church which have never been heard? Do you generally go to church at Christmas and Easter but couldn’t be bothered to go to Confession or to receive Holy Communion? Do you feel uncomfortable about secular issues but can’t put you finger on why you feel this way? Do you openly criticise the tenets of ‘church and faith’ as a catholic?
There are so many inactive Catholics who have signed up and call themselves catholic! So many who are missing out on an exciting Spiritual Journey of Discovery:- the discovery of our Loving God and who He is, and how He can change our hearts and minds and make us notice things we’ve never recognised about Him before. Get active in your parish!… search for our Lord. He is to be found there…in our midst. Search for the answers to your Spiritual Challenges. Be prepared for changes that will most certainly come your way.
What better way is there to do this than by getting involved with a group or setting up a new group in your parish? I have had the pleasure of meeting many interesting people with many interesting talents with so much LOVE for our Lord. So much love to give. His Love oozes from them and in turn we are moved by His actions in them. We meet Him in them. It is in this way that we broaden our continuously growing knowledge of Love and how we understand this Love more in our giving to others . This well of Knowledge is deep and unending. The breadth and scope of what always seems to remain undiscovered spreads out in vast plains before us the more we search and thirst for our loving Father.
The youth of the parish exude a love for life asking urgent, challenging questions. The elderly preserve precious Traditions of the Church and in so doing, help us to understand those Traditions and grow more in love with our Lord. Our contemporaries support us in our Journey with a shoulder to lean on, prayers and understanding.
Parishes are built up and made stronger by those who volunteer their talents for the sake of others. It is there that we learn to understand the meaning of humility and tolerance for others that little bit more each and every time we’re involved. It is there that we have the opportunity to share our experiences of the Lord and our love of Him with others in a way that only He can do, and in so doing you can move someone into a deeper relationship with Him. It is there that we are accepted and loved for who we are without any prerequisites or judgement. It is there that we build up the Church on earth. We are the Body of Christ on earth.
Catholic parishes are full to the brim with a cross-section of cultures and life experiences with the Lord Jesus. Surely these experiences only work to build links and open invitations to getting to know God in yet again in another way through them? It is only there that you are exposed to the love given and received by your parish priest in ways sometimes most unexpected. You become witness to the many roles that you priest takes on a daily basis. The most important being: bringing Christ to those he is in contact with. Yes, you see Him at Mass and listen to him share the Gospels on a Sunday and hopefully, teaching about the Truth of our Faith: Jesus himself. Have you really listened to the Gospels for a message pointed straight at you? Have you chosen to listen to the Word of God?
I have been privileged to meet some of the most inspirational priests, religious and lay people who are experts in their fields who can go a long way in answering those burning questions about Jesus that may have simmered for so long. The Journey is slow, gentle and welcoming. Just make the CHOICE to be active in your Faith. Active in your parish and in so doing in the wider the community. Make the CHOICE to get to know Jesus.
What better way to make up your mind about coming back into The Fold: Finding out about what’s new in the Church, how God is working in Her midst, finding Peace and restitution in God’s provision of the Sacrament of Reconciliation and then of course, Christ himself in the Eucharist. Have you thought about making an appointment with your parish priest to ask questions, ask for guidance or ask your challenging Spiritual questions? I think you may be pleasantly surprised.
Fancy the idea of making a change for the better? Come back to Church!
Posted by 1catholicsalmon on March 23, 2013
http://1catholicsalmon.com/2013/03/23/the-real-question-is-what-choice-do-each-of-us-make-in-meeting-our-spiritual-challenges/
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This is how St. Joseph is revered in the prayer of the Litany of St. Joseph.
St. Joseph,
Renowned offspring of David,
Light of Patriarchs,
Spouse of the Mother of God,
Chaste guardian of the Virgin,
Foster father of the Son of God,
Diligent protector of Christ,
Head of the Holy Family,
Joseph most just,
Joseph most chaste,
Joseph most prudent,
Joseph most strong,
Joseph most obedient,
Joseph most faithful,
Mirror of patience,
Lover of poverty,
Model of artisans,
Glory of home life,
Guardian of virgins,
Pillar of families,
Solace of the wretched,
Hope of the sick,
Patron of the dying,
Terror of demons,
Protector of Holy Church,
Read more:http://www.ewtn.com/devotionals/litanies/joseph.htm#ixzz2Nxq5yN4S
Joseph (Hebrew יוֹסֵף, “Yosef”; Greek: Ἰωσήφ) is a figure in the Gospels, the husband of Mary the mother of Jesus and the guardian of Jesus. In Roman Catholic, Eastern Orthodox and Anglican Christian traditions he is regarded as Saint Joseph.
The Pauline epistles, generally considered the earliest extant Christian records, make no reference to Jesus’ father; nor does the Gospel of Mark, generally considered the first of the gospels.[2] The first appearance of Joseph is therefore in the gospels of Matthew and Luke. Each contains a genealogy of Jesus tracing his ancestry back to King David, but the two are from different sons of David; Matthew follows the major royal line from Solomon, while Luke follows a minor line from Nathan, another son of David and Bathsheba. Consequently all the names between David and Joseph are different. According to Matthew “Jacob was the father of Joseph,” while according to Luke, Joseph, or possibly Jesus, is said to be “of Heli.” Some scholars reconcile the genealogies by viewing the Solomonic lineage in Matthew as Joseph’s major royal line, and the Nathanic lineage in Luke to be Mary’s minor line.[3][4]
Matthew and Luke are also the only gospels to include the infancy narratives, and again they differ. In Luke, Joseph lives in Nazareth and travels to Bethlehem in compliance with the requirements of a Roman census. Subsequently, Jesus was born there. In Matthew, Joseph was in Bethlehem, the city of David, where Jesus is born, and then moves to Nazareth with his family after the death of Herod. Matthew is the only Gospel to include the narrative of the Massacre of the Innocents and the Flight into Egypt: following the nativity, Joseph stays in Bethlehem for an unspecified period (perhaps two years) until forced by Herod to take refuge in Egypt; on the death of Herod he brings his family back to Judea, and settles in Nazareth. After this point there is no further mention of Joseph by name, although the story of Jesus in the Temple, in Jesus’ 12th year, includes a reference to “both his parents”. Christian tradition represents Mary as a widow during the adult ministry of her son. The gospels describe Joseph as a “tekton” (τέκτων); traditionally the word has been taken to mean “carpenter”,[5] though the Greek term evokes an artisan with wood in general, or an artisan in iron or stone.[6] Very little other information on Joseph is given in the gospels. He is never quoted. Matthew records four dreams in which Joseph is supernaturally instructed before, and after, the birth and early years of Jesus. In the first dream, an angel confirms to Joseph that Mary is with child, conceived by the Holy Spirit, that she will bear a son to be named Jesus, Who will save His people from their sins; and Joseph should, therefore, not be reluctant to marry her. In the second dream, an angel tells Joseph to take Mary and Jesus to Egypt (from Bethlehem) and remain until the angel instructs further, because Herod is seeking to kill Jesus. In Joseph’s third dream, an angel instructs Joseph to return his family to Israel, implying that Herod is dead. However, Joseph hears that Herod’s son Archelaus reigns over Judea, and he is afraid to continue the journey. In the fourth dream, God Himself warns Joseph to avoid returning to Judea (Bethlehem). Joseph then settles Mary and Jesus in the region of Galilee in Nazareth.
Joseph is venerated as a saint in the Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutheran faiths[citation needed]. In Catholic and other traditions, Joseph is the patron saint of workers and has several feast days. He was also declared to be the patron saint and protector of the Catholic Church by Pope Pius IX in 1870, and is the patron of several countries and regions. With the growth ofMariology, the theological field of Josephology has also grown and since the 1950s centres for studying it have been formed.[7][8]
Posted by 1catholicsalmon on March 19, 2013
http://1catholicsalmon.com/2013/03/19/a-fitting-feast-day-for-the-inauguration-of-francis-i/
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Posted by 1catholicsalmon on March 17, 2013
http://1catholicsalmon.com/2013/03/17/the-catholic-church-and-the-gospels/
Full Text of Papa’s meeting the press. Good things to come. I just know it! (Bold text-my highlights)
‘Dear friends…’ what a great way to greet the press!
Dear Friends,
At the beginning of my ministry in the See of Peter, I am pleased to meet all of you who have worked here in Rome throughout this intense period which began with the unexpected announcement made by my venerable Predecessor Benedict XVI on 11 February last. To each of you I offer a cordial greeting.
The role of the mass media has expanded immensely in these years, so much so that they are an essential means of informing the world about the events of contemporary history. I would like, then, to thank you in a special way for the professional coverage which you provided during these days – you really worked, didn’t you? – when the eyes of the whole world, and not just those of Catholics, were turned to the Eternal City and particularly to this place which has as its heart the tomb of Saint Peter. Over the past few weeks, you have had to provide information about the Holy See and about the Church, her rituals and traditions, her faith and above all the role of the Pope and his ministry.
I am particularly grateful to those who viewed and presented these events of the Church’s history in a way which was sensitive to the right context in which they need to be read, namely that of faith. Historical events almost always demand a nuanced interpretation which at times can also take into account the dimension of faith. Ecclesial events are certainly no more intricate than political or economic events! But they do have one particular underlying feature: they follow a pattern which does not readily correspond to the “worldly” categories which we are accustomed to use, and so it is not easy to interpret and communicate them to a wider and more varied public. The Church is certainly a human and historical institution with all that that entails, yet her nature is not essentially political but spiritual: the Church is the People of God, the Holy People of God making its way to encounter Jesus Christ. Only from this perspective can a satisfactory account be given of the Church’s life and activity.
Christ is the Church’s Pastor, but his presence in history passes through the freedom of human beings; from their midst one is chosen to serve as his Vicar, the Successor of the Apostle Peter. Yet Christ remains the centre, not the Successor of Peter: Christ, Christ is the centre. Christ is the fundamental point of reference, the heart of the Church. Without him, Peter and the Church would not exist or have reason to exist. As Benedict XVI frequently reminded us, Christ is present in Church and guides her. In everything that has occurred, the principal agent has been, in the final analysis, the Holy Spirit. He prompted the decision of Benedict XVI for the good of the Church; he guided the Cardinals in prayer and in the election.
It is important, dear friends, to take into due account this way of looking at things, this hermeneutic, in order to bring into proper focus what really happened in these days.
All of this leads me to thank you once more for your work in these particularly demanding days, but also to ask you to try to understand more fully the true nature of the Church, as well as her journey in this world, with her virtues and her sins, and to know the spiritual concerns which guide her and are the most genuine way to understand her. Be assured that the Church, for her part, highly esteems your important work. At your disposal you have the means to hear and to give voice to people’s expectations and demands, and to provide for an analysis and interpretation of current events. Your work calls for careful preparation, sensitivity and experience, like so many other professions, but it also demands a particular concern for what is true, good and beautiful. This is something which we have in common, since the Church exists to communicate precisely this: Truth, Goodness and Beauty “in person”. It should be apparent that all of us are called not to communicate ourselves, but this existential triad made up of truth, beauty and goodness.
Some people wanted to know why the Bishop of Rome wished to be called Francis. Some thought of Francis Xavier, Francis De Sales, and also Francis of Assisi. I will tell you the story. During the election, I was seated next to the Archbishop Emeritus of São Paolo and Prefect Emeritus of the Congregation for the Clergy, Cardinal Claudio Hummes: a good friend, a good friend! When things were looking dangerous, he encouraged me. And when the votes reached two thirds, there was the usual applause, because the Pope had been elected. And he gave me a hug and a kiss, and said: “Don’t forget the poor!” And those words came to me: the poor, the poor. Then, right away, thinking of the poor, I thought of Francis of Assisi. Then I thought of all the wars, as the votes were still being counted, till the end. Francis is also the man of peace. That is how the name came into my heart: Francis of Assisi. For me, he is the man of poverty, the man of peace, the man who loves and protects creation; these days we do not have a very good relationship with creation, do we? He is the man who gives us this spirit of peace, the poor man … How I would like a Church which is poor and for the poor!
Afterwards, people were joking with me. “But you should call yourself Hadrian, because Hadrian VI was the reformer, we need a reform…” And someone else said to me: “No, no: your name should be Clement”. “But why?” “Clement XV: thus you pay back Clement XIV who suppressed the Society of Jesus!” These were jokes. I love all of you very much, I thank you for everything you have done. I pray that your work will always be serene and fruitful, and that you will come to know ever better the Gospel of Jesus Christ and the rich reality of the Church’s life. I commend you to the intercession of the Blessed Virgin Mary, Star of Evangelization, and with cordial good wishes for you and your families, each of your families. I cordially impart to all of you my blessing. Thank you.
I told you I was cordially imparting my blessing. Since many of you are not members of the Catholic Church, and others are not believers, I cordially give this blessing silently, to each of you, respecting the conscience of each, but in the knowledge that each of you is a child of God. May God bless you!
Posted by 1catholicsalmon on March 16, 2013
http://1catholicsalmon.com/2013/03/16/francisco-and-the-media/
I came across this article in the latest FAITH magazine. It spoke so clearly to me and resounded with my personal sentiments.
(Bold type is my emphasis)
”An Invitation to Evangelise
FAITH Magazine January-February 2013
Not all of us are called to preach publicly, but all of us are called on to play our part in spreading the Gospel – the “Good News” that Jesus Christ is God with us, that he died to reconcile us to the Father, and that he is risen from the dead and has poured out the Holy Spirit on his chosen ones.
There are many ways we can do this and many different words and examples we can use to get this message across to the world around us. First of all, as fellow believers we remind each other of the good news by talking about our faith together, by encouraging each other to grow in knowledge of our faith and by praying together.
The Parable of The Sower.
Sometimes we may need to explain some point of the Church’s teaching to a fellow Catholic or clear up a misunderstanding. This can happen in casual conversation through ordinary friendships or in a formal setting like a school governors group, and so on. To “counsel the doubtful” is one of the spiritual works of mercy.
I had been bothered of late, by the lack of basic knowledge of the Faith during open discussions with Catholics. The Holy Father in his wisdom certainly understood the need for a Year of Faith. Honestly, when I attended the inauguration of the Year of Faith last year, I was taken aback by the thought (call it naiveté/ lack of awareness , at it’s best) that Catholics need to be evangelised, brought back into the Fold. This was the catalyst that lit the fuse in me to do ‘my bit.’
During prayer groups and casual gatherings, I do not have all the answers, but when someone who is a ‘practising’ Catholic states that,’maybe the devil and God ‘both live in our souls’, I have had to dig deep in order not to blurt out ‘NO OF COURSE NOT!’, and to carefully formulate pertinent questions and statements that could otherwise be misconstrued as critique – in order to change a train of thought an hopefully get the train back on track. I have also noticed that sometimes this kind of speak is tolerated as a ‘person’s right to voice an opinion’. If we do not speak up for about the Faith and what the Church teaches, people are going to think it’s fine to talk gibberish because whatever is said will be accepted as ‘opinion’. The Good News is not a relative issue. It’s factual and true. There is no room for emotion or feelings, and ‘I think… ’
For someone who needs a little time to ponder over things in order to formulate a response, I sometimes feel frustrated at not being able to have a full, quick and pertinent retort on the spot. I do my best knowing that I could’ve probably answered more fully. My middle-aged grey matter is also to blame for this I might add. For this reason I’ve made an inquiry to join a workshop given by Catholic Voices , a group that was formed around the time the Holy Father visited England three years ago. Their website is most definitely worth a visit.)
Putting the Church’s case in the public square
The article goes on to say…
We may be called on to catechise others in the Church, such as children and young people or adults seeking full communion with Christ. This is both an honour and a duty. We are co-workers of the apostles (bishops and priests) in this work, but as lay Catholics we are all equipped and commissioned to speak for Jesus Christ because of our baptism and confirmation.We should always be alert to situations where a Christian influence can be brought to bear on the world around us. (Like when someone makes casual remarks about the Mass, that may just be off the mark.)
The Road to Emmaus. Do others recognise Jesus in us, walking alongside them in day to day life?
Of course it is best not to do this in a sanctimonious or “churchy” way. But if we have built genuine relationships of trust and respect, and offered honest friendship to those around us, then with the help of the Holy Spirit, we will find the right words to say when the opportunity arises.
It may be a matter of dropping a thought provoking comment into a conversation which helps people to see beyond the secular view. (In order to do this, we need to be up to date with the news around us.) Or it may be that we quietly invite someone to a spiritual event (It might be an invitation to come to Mass, to come back to Sacraments of the Church or to some other Catholic devotion, to talk with a priest or spiritual advisor, to read a book, to listen to a lecture, to assist in some ministry, to pray together or to attend a parish social event) or gathering introducing them to the Catholic community – and ultimately introducing them to Jesus Christ.
There may also be times when we are called on to speak up in public or private situations where misunderstandings or misconceptions about the Catholic faith are being repeated. (It can be a little trickier of course, when the comments are made within a group of strangers,but I think it’s can be even more so within a family setting. This is why I’m leaning toward some professional apologetics teaching, so that I may in future be confidently prepared to answer questions of the day regarding Christianity and the Church.) We may have to bear witness to human moral principles, ( I do believe this to be the most important one of all. Our actions show what we’re all about.We can tell others how the Holy Spirit has worked in our lives. We can also share our faith through actions that demonstrate the ways in which we try to live authentically the Gospel Message.) which are being undermined in politics, writing to the press or lobbying parliament.
We have to use our skills and influence in the world to protect the common good and promote an authentic Christian society.”
I want to be a true disciples of Christ. Evangelisation today is needed more than ever!
Posted by 1catholicsalmon on February 19, 2013
http://1catholicsalmon.com/2013/02/19/all-of-us-are-called-on-to-play-our-part/
Just received this link from CTS (Catholic Truth Society) All you need to know about how the election of a new Bishop of Rome. Conclave_Mgr_Charles_Burns_EX48 (1)
Shop floor at theCTS bookshop in London
SPECIAL OFFER FREE DOWNLOADABLE BOOK ON THE CONCLAVE
Written by Mgr Charles Burns, the Ecclesiastical Adviser at the British Embassy to the Holy See, this free publication explains simply and clearly what happens before, during and after a Papal election.
Centrally located at a site in front of Westminster Cathedral, the Bookshop serves as a shop-window for the CTS.
To find out more, why not visit the CTS Bookshop if you are in central London.Contacts: Telephone (020 7834 1363) or email bookshop@CTSbooks.org.
Orders sent worldwide.
O Lord Jesus Christ, Supreme Pastor of Your Church,
we thank you for the ministry of Pope Benedict XVI
and the selfless care with which he has led us
as Successor of Peter, and Your Vicar on earth.
Good Shepherd, who founded Your Church
on the rock of Peter’s faith
and have never left Your flock untended,
look with love upon us now,
and sustain Your Church in faith, hope, and charity.
Grant, Lord Jesus, in Your boundless love for us,
a new Pope for Your Church
who will please You by his holiness
and lead us faithfully to You,
who are the same yesterday, today, and forever.
Amen.
(located at the website of the Knights of Colombus.)
Posted by 1catholicsalmon on February 17, 2013
http://1catholicsalmon.com/2013/02/17/what-happens-before-during-and-after-a-papal-election/
Image@http://juventutembristol.blogspot.co.uk
‘Remember, you are dust and unto dust you shall return’ [Ash Wednesday liturgy]
Julian Falat,
Ash Wednesday
image@http://www.jucoolimages.com/ash_wednesday.php
Posted by 1catholicsalmon on February 12, 2013
http://1catholicsalmon.com/2013/02/12/pondering-ash-wednesday/
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This past Sunday’s homily included a quote from Pope Benedicte’s book called , ‘Spirit of the Liturgy’, and today I find a quote on a poster from Ignatius Press! This book is a must have. Reading through tweets this afternoon, I came across a post here, taken from the L’Osservatore Romano (the Vatican’s newspaper) which relates perfectly to the slogan on the above poster:
and I quote:-
If relativism is taken as a norm
2013-01-16 L’Osservatore Romano
Your Excellency, on 15 January the European Court of Human Rights published its judgments on four cases relating to the freedom of conscience and religion of employees in the United Kingdom. Two of these cases concern employees’ freedom to wear a small cross around their neck in the workplace, while the other two concern the freedom to object in conscience to the celebration of a civil union between persons of the same sex and to conjugal counselling for couples of the same sex. Only in one case the Court held in favor of the applicant.
These cases show that questions relating to freedom of conscience and religion are complex, in particular in European society marked by the increase of religious diversity and the corresponding hardening of secularism. There is a real risk that moral relativism ,
which imposes itself as a new social norm, will come to undermine the foundations of individual freedom of conscience and religion. The Church seeks to defend individual freedoms of conscience and religion in all circumstances, even in the face of the “dictatorship of relativism”. To this end, the rationality of the human conscience in general and of the moral action of Christians in particular requires explanation. Regarding morally controversial subjects, such as abortion or homosexuality, freedom of consciences must be respected. Rather than being an obstacle to the establishment of a tolerant society in its pluralism, respect for freedom of conscience and religion is a condition for it. Addressing the Diplomatic Corps accredited to the Holy See last week Pope Benedict XVI stressed that: “In order effectively to safeguard the exercise of religious liberty it is essential to respect the right of conscientious objection. This “frontier” of liberty touches upon principles of great importance of an ethical and religious character, rooted in the very dignity of the human person. They are, as it were, the “bearing walls” of any society that wishes to be truly free and democratic. Thus, outlawing individual and institutional conscientious objection in the name of liberty and pluralism paradoxically opens by contrast the door to intolerance and forced uniformity.”
The erosion of freedom of conscience also witnesses to a form of pessimism with regard to the capacity of the human conscience to recognize the good and the true, to the advantage of positive law alone, which tends to monopolize the determination of morality. It is also the Church’s role to remind people that every person, no matter what his beliefs, has, by means of his conscience, the natural capacity to distinguish good from evil and that he should act accordingly. Therein lies the source of his true freedom.
Some time ago the Holy See’s Mission to the Council of Europe published a Note on the Church’s freedom and institutional autonomy. Could you explain the context of the Note?
The issue of the Church’s freedom in her relations with civil authorities is at present being examined by the European Court of Human Rights in two cases involving the Orthodox Church of Romania and the Catholic Church. These are the Sindacatul “Pastorul cel Bun” versus Romania and Fernandez Martinez versus Spain cases. On this occasion the Permanent Representation of the Holy See to the Council of Europe drew up a synthetic note explaining the magisterium (official Church teaching) on the freedom and institutional autonomy of the Catholic Church.
What is at stake in these cases?
In these cases, the European Court must decide whether the civil power respected the European Convention on Human Rights in refusing to recognize a trade union of priests (in the Romanian case) and in refusing to appoint a teacher of religion who publicly professes positions contrary to the teaching of the Church (in the Spanish case). In both cases, the rights to freedom of association and freedom of expression were invoked in order to constrain religious communities to act in a manner contrary to their canonical status and the Magisterium. Thus, these cases call into question the Church’s freedom to function according to her own rules and not to be subject to civil rules other than those necessary to ensure that the common good and just public order are respected. The Church has always had to defend herself in order to preserve her autonomy with regard to the civil power and ideologies. Today, an important issue in Western countries is to determine how the dominant culture, strongly marked by materialist individualism and relativism, can understand and respect the nature of the Church, which is a community founded on faith and reason.
How does the Church understand this situation?
The Church is aware of the difficulty of determining the relations between the civil authorities and the different religious communities in a pluralist society with regard to the requirements of social cohesion and the common good. In this context, the Holy See draws attention to the necessity of maintaining religious freedom in its collective and social dimension.
This dimension corresponds to the essentially social nature both of the person and of the religious fact in general. The Church does not ask that religious communities be lawless zonesbut that they be recognized as spaces for freedom, by virtue of the right to religious freedom, while respecting just public order. This teaching is not reserved to the Catholic Church; the criteria derived from it are founded in justice and are therefore of general application.
Furthermore, the juridical principle of the institutional autonomy of religious communities is widely recognized by States which respect religious freedom, as well as by international law.
The European Court of Human Rights itself has regularly stated this principle in several important judgments. Other institutions have also affirmed this principle. This is notably the case with the OSCE (Organization for Security and Cooperation in Europe) and also with the United Nations Committee for Human Rights in, respectively, the Final Document of the Vienna Conference of 19 January 1989 and General Observation No. 22 on the Right to Freedom of Thought, Conscience and Religion of 30 July 1993. It is nevertheless useful to recall and defend this principle of the autonomy of the Church and the civil power.
How is this Note set out?
The Church’s freedom will be better respected if it is, first of all, well understood, without prejudice, by the civil authorities. It is therefore necessary to explain how the Church’s freedom is envisaged. To this end, the Permanent Representation of the Holy See to the Council of Europe drew up a synthetic Note (which is here attached) explaining the Church’s position on the basis of four principles: (1) the distinction between the Church and the political community; (2) freedom in relation to the State; (3) freedom within the Church; (4) respect for just public order.
Following the explanation of these principles, the Note also presents the more pertinent extracts from the Declaration on Religious Freedom Dignitatis Humanae and the Pastoral Constitution Gaudium et Spes of the Second Vatican Council.
Freedom and the institutional autonomy of the Church
Below we are publishing the English text of the Note on the Catholic Church’s freedom and institutional autonomy presented by Holy See’s Permanent Representation to the Council of Europe concerning the cases: Sindicatul “Pastorul cel Bun” versus Romania n° (2330/09) and Fernández-Martínez versus Spain (n° 56030/07) being examined by the European Court of Human Rights.
The teaching of the Catholic Church regarding the aspects of religious freedom touched on by the two above-mentioned cases may be presented synthetically as based on the following four principles: 1) the distinction between the Church and the political community; 2) freedom in relation to the State; 3) freedom within the Church; 3) respect for just public order.
(1). The distinction between the Church and the political community
The Church recognizes the distinction between the Church and the political community, each of which has distinct ends; the Church is in no way confused with the political community and is not bound to any political system. The political community must see to the common good and ensure that citizens can lead a “calm and peaceful life” in this world. The Church recognizes that it is in the political community that the most complete realization of the common good is to be found (cf. Catechism of the Catholic Church, n. 1910); this is to be understood as “the sum total of social conditions which allow people, either as groups or individuals, to reach their fulfilment more fully and more easily” (ibid., n. 1906). It is the State’s task to defend it and ensure the cohesion, unity and organization of society in order that the common good may be realized with the contribution of all citizens and that the material, cultural, moral and spiritual goods necessary for a truly human existence may be made accessible to everyone. The Church, for her part, was founded in order to lead the faithful to their eternal end by means of her teaching, sacraments, prayer and laws.
This distinction is based on the words of the Lord Jesus (Christ): “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mt 22:21). In their own areas, the political community and the Church are independent of each other and autonomous. When it is a question of areas which have both temporal and spiritual ends, such as marriage or the education of children, the Church is of the view that the civil power should exercise its authority while making sure not to damage the spiritual good of the faithful. The Church and the political community, however, cannot ignore one another; from different points of view they are at the service of the same people. They exercise this service all the more effectively for the good of all the more they strive for healthy mutual cooperation, as the Second Vatican Council expressed it (cf. Gaudium et spes, n. 76).
The distinction between the Church and the political community is ensured by respecting their reciprocal autonomy, which conditions their mutual freedom. The limits of this freedom are, for the State, to refrain from adopting measures which could do harm to the eternal salvation of the faithful, and, for the Church, to respect the public order of the State.
(2). Freedom with respect to the State
The Church claims no privilege but asks that her freedom to carry out her mission in a pluralist society be fully respected and protected. The Church received this mission and this freedom from Jesus Christ, not from the State. The civil power should thus respect and protect the freedom and autonomy of the Church and in no way prevent her from fully carrying out her mission, which consists in leading the faithful, by her teaching, sacraments, prayers and laws, to their eternal end.
The Church’s freedom should be recognized by the civil power with regard to all that concerns her mission, whether it is a matter of the institutional organization of the Church (choice and formation of her co-workers and of the clergy, choice of bishops, internal communication between the Holy See, the bishops and faithful, the founding and governing of institutes of religious life, the publication and distribution of written texts, the possession and administration of temporal goods …), or the fulfilment of her mission towards the faithful (especially by the exercise of her Magisterium, the celebration of public worship, the administration of the sacraments and pastoral care).
The Catholic religion exists in and through the Church, which is the mystical body of Christ. When considering the Church’s freedom, primary attention should therefore be given to her collective dimension: the Church is autonomous in her institutional functioning, juridical order and internal administration. With due respect for the imperatives of a just public order, this autonomy should be respected by the civil authorities; this is a condition of religious freedom and the distinction between Church and State. The civil authorities cannot, without committing an abuse of power, interfere in the purely religious domain, for example, by seeking to change the bishop’s decision regarding appointment to a function.
(3). Freedom within the Church
The Church is not unaware that certain religions and ideologies can oppress the freedom of their adherents; however, for her part, the Church recognizes the fundamental value of human freedom. The Church sees in every human person a creature endowed with intelligence and free will. The Church sees herself as a space for freedom and prescribes norms intended to guarantee that this freedom is respected. Thus, all religious acts, for validity, require the freedom of the one carrying them out, that is, the engagement of their will. Taken together and apart from their individual significance, these freely accomplished acts aim at giving access to the “freedom of the children of God”. Mutual relations within the Church (such as marriage and religious vows made before God) are governed by this freedom.
This freedom has a relation of dependence on the truth (“the truth will make you free”, Jn 8:32): consequently it cannot be invoked to justify an attack on the truth. Thus, a member of the lay faithful or a religious cannot, with regard to the Church, invoke freedom to contest the faith (for example, by adopting public positions against the Magisterium) or to damage the Church (for example, by creating a civil trade union of priests against the will of the Church). It is true that every person is free to contest the Magisterium or the prescriptions and norms of the Church.
In case of disagreement, everyone may exercise the recourses provided by canon law and even break off his relations with the Church. Since relations within the Church are, however, essentially spiritual in nature, it is not the State’s role to enter into this area to settle disputes.
(4). Respect for just public order
The Church does not ask that religious communities be “lawless” areas, where the laws of the State would cease to apply. The Church recognizes the legitimate competence of civil authorities and jurisdictions to assure the maintenance of public order. This public order should conform to justice. Thus, the State should ensure that religious communities respect morality and just public order. In particular, it should see to it that persons are not subject to inhuman or degrading treatment, that their physical and moral integrity is respected, including the possibility of freely leaving their religious community. This is where the autonomy of the different religious communities is limited, allowing both individual and collective and institutional religious freedom to be guaranteed, while respecting the common good and the cohesion of pluralist societies. Apart from these cases, civil authorities should respect the autonomy of religious communities, by virtue of which these should be free to function and organize themselves according to their own rules.
In this regard, it should be borne in mind that the Catholic faith completely respects reason. Christians recognize the distinction between reason and religion, between the natural and supernatural orders, and believe that “grace does not destroy nature”, that is to say, that faith and the other gifts of God never render human nature and the use of human reason useless, not ignore them, but rather promote and encourage them. Christianity, unlike other religions, does not involve formal religious prescriptions (regarding food, vesture, mutilation, etc.) which, were the case to arise, could offend against natural morality and enter into conflict with the law of a religiously neutral State. In any case, Christ taught us to go beyond such purely formal religious prescriptions and replaced them by the living law of charity, a law which, in the natural order, recognizes that conscience has the task of distinguishing between good and evil. Thus, the Catholic Church could not impose any prescription contrary to the just requirements of public order.
Posted by 1catholicsalmon on January 16, 2013
http://1catholicsalmon.com/2013/01/16/no-law-no-freedom/
Men in black.
This is the letter which appeared in today’s Telegraph from a thousand English priests:
Sir,
After centuries of persecution Catholics have, in recent times, been able to be members of the professions and participate fully in the life of this country.
Legislation for same sex marriage, should it be enacted, will have many legal consequences, severely restricting the ability of Catholics to teach the truth about marriage in their schools, charitable institutions or places of worship.
It is meaningless to argue that Catholics and others may still teach their beliefs about marriage in schools and other arenas if they are also expected to uphold the opposite view at the same time.
The natural complementarity between a man and a woman leads to marriage, seen as a lifelong partnership. This loving union – because of their physical complementarity – is open to bringing forth and nurturing children. This is what marriage is. That is why marriage is only possible between a man and a woman. Marriage, and the home, children and family life it generates, is the foundation and basic building block of our society.
We urge Members of Parliament not to be afraid to reject this legislation now that its consequences are more clear.
I take my hat off to these leaders of the Faith, for having the courage to say what needs to be said in a united way. It gives me courage too. ‘Thank you’ to all of the signatories. We will follow by your example.
Posted by 1catholicsalmon on January 12, 2013
http://1catholicsalmon.com/2013/01/12/men-in-black-vanguards-of-the-faith/
