Is it really morally superior to simply wash one's hands of the matter when presented with a situation where neither of two choices is really good and just let the chips fall where they may even though it will likely lead to the greater evil prevailing?
When a greater evil comes to pass, when you had a chance to at least try to limit the evil, do we really want to say that we did nothing to stop it, and then pridefully claim that our hands are clean as we pat ourselves on the back for how morally pure we are?
Tuesday, November 6, 2012, is election day. Part of living the faith -- everyday, in all aspects of our lives -- is the question of how to apply the truths of the faith, most especially the truths of the inherent dignity of the human person, in that part of civil society known as the political and electoral process. (See Pope Benedict XVI, Deus Caritas Est 28-29)
Who should you vote for?
The Church will not tell you who to vote for. Instead, it calls you to have an adult faith, such that, as with all decisions in life, your ballot should be based upon a properly-formed good conscience and well-informed prudent judgment. However, it must be understood that conscience is not the same as one’s opinions or feelings, and one cannot choose or create his own conscience. That is not the conscience, that is the will. Rather, conscience is a judgment of reason in the application of objective moral truth to a particular case.
A major objective of the New Evangelization is to explain the faith more effectively, including correcting misconceptions and misunderstandings that might present obstacles to conversion and people fully accepting and living the Good News of Jesus Christ. And one enormous area of misunderstanding in the modern day is this concept of conscience, an error which has led many astray. The word "conscience" comes from the Latin "con-scientia," meaning "with knowledge."Knowledge of what? Knowledge of something other than our subjective selves, something that is beyond the self -- it is knowledge of objective and eternal truth, the "anamnesis" of the Creator who exhorts us to love in truth. Rightly understood, conscience is not the voice of self or the personal will, but is the voice of God within our hearts, our very souls; it is the light of objective moral truth which is given us so that we might make our way in the dark. (See Blessed Pope John Paul II, Dominum et Vivificantem 43, Forming Consciences for Faithful Citizenship 17)
The task of conscience is not to create moral truth, but to perceive it and then apply it, not ignore it. In our perception of such moral truth, we are assisted by the Magisterium of the Church, by the Pope and bishops, who are in turn specially guided and protected from error by the Holy Spirit, the Paraclete promised to us by Jesus Christ. Thus, as Blessed Cardinal John Henry Newman noted, a properly-formed good conscience cannot be one that is in contradiction with the teachings of the Church.
Prior to the obligation of conscience is the obligation to properly form one's conscience, or more specifically, "an actual conscience, conscience understood as a 'co-knowing' with the truth," in the words of Joseph Cardinal Ratzinger (before he became Pope Benedict) in his 1991 talk, Conscience and Truth. If we have a false, improperly-formed conscience, one that is not "with knowledge" of objective truth, but is instead one that is "with ignorance" of objective truth, including knowing contradiction with authoritative Church teaching, including those teachings on the inviolability of human life, then we cannot assert a right to follow it. The obligation to follow one’s conscience is an obligation to follow a good conscience, one that is "with knowledge" of transcendent objective truth, and not a bad or malformed counterfeit "conscience." Conscience is meant to accuse one of error in sin, not justify it, and conscience is most emphatically not a license to delude ourselves to truth so as to justify doing, facilitating, or participating in that which is intrinsically wrong or mala in se (evil in and of itself). One's "subjective conviction and the lack of doubts and scruples which follow therefrom" are not sufficient, explains Cardinal Ratzinger in Conscience and Truth, "it will not do to identify man's conscience with the self-consciousness of the I, with it subjective certainty about itself and its moral behavior," especially in a relativistic age when so many can no longer see moral fault and sin. (see also Blessed John Paul II, Evangelium Vitae 24)
With this connection to transcendent objective moral truth, in all things, including when making electoral decisions, we have an obligation in conscience, written as law upon our hearts, to do the good and resist evil. (Gaudium et Spes 16) This obligation to follow a good conscience, properly formed in conformity with the teachings of the Church, does not restrict human freedom, but instead calls the person to genuine freedom in truth, for only in truth will one be set free. On the other hand, Cardinal Ratzinger continues in Conscience and Truth, "the identification of conscience with superficial consciousness, the reduction of man to his subjectivity, does not liberate but enslaves. It makes us totally dependent on the prevailing opinions and debases these with every passing day."
O Most Blessed Virgin Mary, Mother of Mercy, at this most critical time, we entrust the United States of America to your loving care.
Most Holy Mother, we beg you to reclaim this land for the glory of your Son. Overwhelmed with the burden of the sins of our nation, we cry to you from the depths of our hearts and seek refuge in your motherly protection.
Look down with mercy upon us and touch the hearts of our people. Open our minds to the great worth of human life and to the responsibilities that accompany human freedom.
Free us from the falsehoods that lead to the evil of abortion, other assaults on the truth of the fundamental dignity of the human person, and whicht threaten marriage, family life, and fundamental rights of conscience. Grant our country the wisdom to proclaim that God’s law of Love and Truth is the foundation on which this nation was founded, and that He alone is the True Source of our cherished rights to life, liberty and the pursuit of happiness.
O Merciful Mother, give us the courage to reject the culture of death and the strength to build a new Culture of Life.
O God of love, compassion, and healing, look on us, people of many different faiths and traditions, who gather today to remember the attacks on our nation, that day of incredible violence and pain ten years ago.
We ask you in your goodness to give eternal light and peace to all who died in Arlington, New York, and Pennsylvania -— the heroic first-responders: our fire fighters, police officers, emergency service workers, and Port Authority personnel, along with all the innocent men and women who were victims of this tragedy simply because their work or service brought them there on September 11, 2001.
We ask you, in your compassion to bring healing to those who, because of their presence there that day, suffer from injuries and illness. Heal, too, the pain of still-grieving families and all who lost loved ones in this tragedy. Give them strength to continue their lives with courage and hope.
We are mindful as well of those who suffered death, injury, and loss in the days and years following in the on-going battle against terrorism. Our hearts are one with theirs as our prayer embraces their pain and suffering.
God of peace, bring your peace to our violent world: peace in the hearts of all men and women and peace among the nations of the earth. Turn to your way of love those whose hearts and minds are consumed with hatred.
God of understanding, overwhelmed by the magnitude of this tragedy, we seek your light and guidance as we confront such terrible events. Grant that those whose lives were spared may live so that the lives lost here may not have been lost in vain. Comfort and console us, strengthen us in hope, and give us the wisdom and courage to work tirelessly for a world where true peace and love reign among nations and in the hearts of all.
THESE are the times that try men's souls. The summer soldier and the sunshine patriot will, in this crisis, shrink from the service of their country; but he that stands by it now, deserves the love and thanks of man and woman. Tyranny, like hell, is not easily conquered; yet we have this consolation with us, that the harder the conflict, the more glorious the triumph. What we obtain too cheap, we esteem too lightly: it is dearness only that gives every thing its value. Heaven knows how to put a proper price upon its goods; and it would be strange indeed if so celestial an article as FREEDOM should not be highly rated. Britain, with an army to enforce her tyranny, has declared that she has a right (not only to TAX) but "to BIND us in ALL CASES WHATSOEVER" and if being bound in that manner, is not slavery, then is there not such a thing as slavery upon earth. Even the expression is impious; for so unlimited a power can belong only to God. . . .
There are cases which cannot be overdone by language, and this is one. There are persons, too, who see not the full extent of the evil which threatens them; they solace themselves with hopes that the enemy, if he succeed, will be merciful. It is the madness of folly, to expect mercy from those who have refused to do justice; and even mercy, where conquest is the object, is only a trick of war; the cunning of the fox is as murderous as the violence of the wolf, and we ought to guard equally against both.
To my Venerable Brother The Most Reverend Timothy M. Dolan President United States Conference of Catholic Bishops
Grace to you and peace from God our Father and the Lord Jesus Christ!
On this day my thoughts turn to the somber events of September 11, 2001, when so many innocent lives were lost in the brutal assault on the twin towers of the World Trade Center and the further attacks in Washington D.C. and Pennsylvania. I join you in commending the thousands of victims to the infinite mercy of Almighty God and in asking our heavenly Father to continue to console those who mourn the loss of loved ones.
The tragedy of that day is compounded by the perpetrators’ claim to be acting in God’s name. Once again, it must be unequivocally stated that no circumstances can ever justify acts of terrorism. Every human life is precious in God’s sight and no effort should be spared in the attempt to promote throughout the world a genuine respect for the inalienable rights and dignity of individuals and peoples everywhere.
The American people are to be commended for the courage and generosity that they showed in the rescue operations and for their resilience in moving forward with hope and confidence. It is my fervent prayer that a firm commitment to justice and a global culture of solidarity will help rid the world of the grievances that so often give rise to acts of violence and will create the conditions for greater peace and prosperity, offering a brighter and more secure future.
With these sentiments, I extend my most affectionate greetings to you, your brother Bishops and all those entrusted to your pastoral care, and I gladly impart my Apostolic Blessing as a pledge of peace and serenity in the Lord.
Tuesday, November 2, 2010, is election day. Although we are not of the world, we are in the world, and ours is a living faith, not something merely philosophical or academic that we take out once a week for an hour or so, and then put back in the closet, where the world thinks it belongs, unseen and unheard. Part of living the faith -- everyday, in all aspects of our lives -- is the question of how to apply the truths of the faith -- and the moral obligation to do so -- most especially the truths of the inherent dignity of the human person, in that part of civil society known as the political and electoral process.
The process of electing, of making choices, has been with us from the very beginning, when the man and the woman were put to the choice of (a) rejecting God and seeking power for themselves by eating the fruit or (b) choosing to embrace God, who is Love and Truth, and rejecting the lie of relativism.
Similarly, in elections today, we are faced with a choice -- do we choose (1) that which is most consistent with authentic love and truth or (2) that which we believe will lead to the most power or personal gain?
“Love God and love your neighbor.” That is what the Gospels and our own baptism call us to do in every situation. Whether at home, the office, the grocery store, the mall, or the movie theater, we make choices every day about how we live our faith.
Another arena where each of us is faced with the challenge of loving God and one another to the best of our ability is the public square. Participating in the political process is an integral part of who we are as people called to be faithful citizens – that is, Americans who practice civic virtue guided by their Catholic faith. But before engaging in such an important venture, we must first form our consciences thoughtfully, prayerfully, and correctly – just as an athlete practices thoroughly before entering an event. And the “venture” or “event” for which we are called to prepare ourselves is not merely the day of an election, although elections are certainly critical. Rather, exercising faithful citizenship means bringing our principles, guided by Gospel values, to bear on decisions that are shaped and made every day of every year.
Election Day
As bishops, we do not tell Catholics for whom to vote. Our role is to teach, and the upcoming Election Day (November 2) provides a “teaching moment” for us to reflect on timeless truths in a timely way. It is the duty of each individual voter to receive the Church’s moral and social teachings with an open mind and heart and to make decisions by applying those teachings.
Unfortunately, the decisions we all must make are in the context of a culture that does not fully embrace our values. Party platforms are far from perfect; most candidates do not agree with the Church on every issue; and a candidate may support some aspects of the Catholic moral framework but not others. There are so many issues that require our attention:
How can we build a culture of life when others propose abortion to deal with difficult pregnancies, euthanasia to address illness, embryo-destructive research to seek cures, and capital punishment to combat crime?
How can our economy create more jobs?
What assistance can be provided to people who cannot afford housing or health care?
How can we protect the institution of marriage against efforts to redefine it?
Can our nation’s broken immigration system be repaired?
What can governments do to help parents, as primary educators, offer their children the best educational options?
What are the best ways to achieve greater security and lasting peace in our region and our world?
Faced with these questions and so many more, it is essential to remember that not all issues have equal moral weight; we must be able to discern differences in moral gravity among them before we vote. While most issues debated in the public square are matters of prudential judgment about which people of goodwill can legitimately disagree (e.g., deciding on the best way to ensure access to health care), some practices permitted by government (and sometimes even funded with taxpayers’ money) are intrinsically evil – that is, always incompatible with love of God and neighbor. As the U.S. bishops’ statement Forming Consciences for Faithful Citizenship (www.faithfulcitizenship.org) makes clear, “[T]he moral obligation to oppose intrinsically evil acts has a special claim on our consciences and our actions.”
Among acts that are intrinsically evil, those that directly attack life itself are the foremost threats to human dignity. The right to life is the foundation upon which all other human rights are based and without which no other right could possibly exist. Therefore, violations of this right are more serious than any other human rights violation. And sometimes these violations occur with almost unimaginable frequency. Such is the case with abortion, which extinguishes the lives of nearly 4,000 children per day (and well over one million per year) in the United States alone.
It follows, then, that protecting life to the maximum degree possible should be our highest consideration when we vote. Many issues deserve our careful attention. When the issue is whether to protect or deny the fundamental right to life, however, it outweighs other matters.
The other 364 days
Once we vote, we are not free to “leave the scene” until the following November. When it comes to exercising civic responsibility, voting is just the tip of the iceberg. No matter who gets into office, he or she will be making decisions that determine whether families thrive or struggle, whether individuals are respected or exploited, and even whether people live or die. We must take an active role in influencing these debates throughout the year, especially by letting those who represent us know how we want them to vote on legislation they are considering.
To highlight the baptismal responsibility we all share to advocate for just policies throughout the year, we have instituted a statewide “Advocacy Sunday” campaign to boost enrollment in the Virginia Catholic Conference Email Advocacy Network. In an August 30th letter we sent to all parishes in our two dioceses, we encouraged every parish to conduct a sign-up drive for the Conference’s network during the weekend of November 13-14.
This network provides alerts about key respect-life, social-justice, and education bills being considered by the Virginia General Assembly and the U.S. Congress and provides an easy way (in under a minute) for participants to email their legislators before they vote for or against these bills. The staff of our Conference has repeatedly found that these very simple constituent messages to their representatives’ offices play a decisive role in outcomes, especially on close votes. Over the last several years, contacts to elected officials made by users of the Conference’s network have restricted state abortion funding, excluded embryonic stem-cell research from new state biotechnology programs, thwarted death-penalty expansions, and preserved policies to protect the mission and values of religious institutions that serve those most in need.
These communications – from constituents to those who represent them – have truly saved lives and improved the quality of life for the poorest and most vulnerable. But imagine just how much could be accomplished if many more of the hundreds of thousands of registered parishioners in our two dioceses participated in the Conference’s network. Surely, we could much better build a culture of life in our Commonwealth, much better assist the poorest and most vulnerable in our midst, and much better enhance family life and educational opportunities for our state’s children.
We renew our appeal to every Virginia parish to conduct a sign-up drive to expand the Virginia Catholic Conference Email Advocacy Network the weekend of November 13-14. Many parishes have ordered postcards provided by the Conference for use in this “Advocacy Sunday” campaign. If your parish has not ordered these postcards (designed to make the sign-up process as easy and effective as possible), the Conference’s website (www.vacatholic.org) contains an order form, as well as other materials that were previously mailed to parishes to facilitate these campaigns. These resources can all be accessed via the “Materials for Sign-Up Campaign” link, and we highly encourage their use. During the Conference’s Catholic Advocacy Day on January 27 (see Events link at www.vacatholic.org), we will personally present awards to representatives of the parishes whose sign-up drives yielded the best outcomes.
We also encourage individuals to volunteer at their parishes to help make these drives successful. And if you are not currently enrolled in the Conference’s network, we invite you to sign up, either during an “Advocacy Sunday” drive at your parish or in advance by visiting the Conference’s website, clicking the “Join the Network!” icon, and completing the short electronic form. In addition, please consider inviting others to join. Are there family members, friends, or coworkers who would be interested in advocating for just policies to protect human life, enhance human dignity, and advance the common good?
Importance of Prayer
We conclude by emphasizing the importance of prayer in forming our consciences as we prepare to vote whenever elections are held and to advocate for just policies on all 365 days of the year. Prayer should be our solid foundation in these activities, just as it should be in all of our endeavors. By opening our minds and our hearts to the Lord in the Eucharist and in our daily prayer lives, we enable Him to mold and fashion us into the faithful citizens He calls us to be.
As together we seek to participate faithfully in the political process as voters, advocates, and followers of Christ, let us pray for each other, for our Commonwealth, and for our country.
Faithfully Yours in Christ,
Most Reverend Paul S. Loverde, Bishop of Arlington
Most Reverend Francis X. DiLorenzo, Bishop of Richmond
I drove by the Pentagon today. I decided to go by a condo I saw advertised that is nearby. Luckily, the damage appears to be quite localized to the crash site. I drove down the parkway along the river and then onto the highway that runs past the Pentagon.
As I approached, I saw the building, standing as firm and imposing as always. I curved around and the next side of the five-sided building was perfectly fine, but there in the parking lot were countless trucks and trailers. I could see some smoke and smelled food being cooked for the rescuers. There was a McDonald's sign atop one tent.
Then, I came around the bend and saw the unmistakable black markings along the exterior from the fire and smoke. Now I could see the crash site, the middle of the building that was rubble.
I turned off onto my exit and got on Arlington Ridge Road, on the heights above D.C. On the far east end, there is a hairpin turn and at that end there is a park, what used to be Fort Albany -- a place on the heights where cannon and other guns were placed to protect the city from attack in the Civil War. Here were many people, looking across the highway to the damaged side of the Pentagon. None of them said much of anything. Everyone just staring grimly at the collapsed middle. A few taking pictures.
As I said, thankfully, the damage was fairly localized, so I gazed around the city. Being on the heights, I could see a few miles to the spires of the National Cathedral. I could see about six miles in another direction to the dome of the National Shrine at my school Catholic University. The Washington Monument of course loomed over everything.
It was a beautiful day and a beautiful city. The one thing I could not see, try though I might, was the White House. Only two stories high, nestled in the trees, perhaps its lack of visibility saved it from being the place of destruction.
I had thought about going to a funeral mass for one of the victims this morning at St. Thomas More Cathedral here in Arlington, but my sleep was kind of restless last night and I woke up late. For the first time in the 12 years (so many!) that I've been here, I experienced a bit of personal apprehension for my safety.
I've always realized in the abstract that if we ever suffer a missile attack, all I'll ever know of it is a momentary bright flash and that's the last you'll hear of me, but its never really concerned me. Never once during the Gulf War was I concerned. But late last night, as I was on the computer, I heard this very loud BANG! and then all the power went out. It was a very unusual sound, but last week I would have simply figured someone crashed into a electrical pole or a transformer blew, but this isn't last week. It was a sound I hadn't heard before and, although there is nothing in this neighborhood worth attacking, I was a little jumpy after that. Just to be safe, I reported it to the police. Just in case.
So, we all have to be a little more vigilant now that we are at war. A buddy of mine from high school is in the reserves and I expect he'll be one of those called to active duty. Over in the District, the national guard has been deployed. Many street corners have humvees sitting there with soldiers on the sidewalks. I'm glad to see them. Not for my benefit, because except for being startled last night, I'm not too concerned about me getting it, but I do expect further attacks on us. This is war, not merely for some in uniform going to southeast Asia, but for all of us.
We all have our part to do and sacrifices to make. It’s entirely possible that we will not be able to all be together this Thanksgiving. I expect we will have positioned our troops and have launched our campaign by then. If so, expect the airports to be shut down again. Even if we have not launched our attack by then, expect the planes to be grounded. Our enemy is perfectly aware that Thanksgiving is the busiest time of the year for air travel and would like nothing more than to kill some more of us.
If the planes are flying, as passengers, we'll need to stay alert during the flights and prevent that from happening. If hijacked, we need to emulate the heroes of the plane in Pennsylvania and retake the plane, no matter the cost. As for me, if I'm hijacked and we cannot regain control -- shoot us down. I'll not allow them to make a low-tech missile out of me.
At the same time, pray for true peace. Pray for my buddy as he gets activated and sent into battle. Pray for our enemy, that God grant them grace and wisdom to choose peace. Pray for us, that, as we destroy that enemy, that God grant us grace and strength to not hate those He commands us to love, that we kill not for vengeance, but to end the violence and the capacity and will of the enemy to make war on us, until the day we again may live in peace with these children of God.
_____________________
Added September 11, 2010
The morning of September 11, 2001, I was at the Arlington Courthouse, waiting for cases to be called in both circuit court and general district court. During a break, I popped down to the clerk's office for something and, while I was there, the phone rang and the clerk answered it. After a moment or two, he told us that a plane had just crashed into the Pentagon, which is about two miles or so to the south.
We thought that that was odd, to say the least. National Airport is almost right next to the Pentagon, but still, how could a plane crash into it?
I next went up to circuit court, where there was still a break, but the judge was on the bench talking to the clerks and bailiffs, saying that "this is war." Still not comprehending (not knowing anything about New York), I went down to general district court to see if my case down there could be called.
A few moments after I entered the courtroom, I saw sheriff's deputies running up to the bench, saying something to the judge. The judge then announced that all the cases were being cancelled and that an evacuation of the building had been ordered for safety reasons. (Apparently this was when there was a plane approaching D.C. (Flight 93). The deputies and police were also needed for mass mobilization to the Pentagon and throughout the area.)
Once outside, I talked to one of the prosecutors who said that he had seen a very low-flying plane over in the direction of the Pentagon.
As I got into my car to drive home, there was a report on the radio of an attack at the State Department, but that was later determined to be false. There was also talk about an attack on the World Trade Center and something about a collapse or possible collapse. In my mind at the time, I was thinking that they meant some of the facing had come off or something like that.
When I got home (about a mile away) and turned on the TV, I don't remember when it was that I first saw that the WTC building or buildings had collapsed entirely. I don't have any recollection of "Oh my God," but I must have had a response of that type. I was definitely stunned enough to not really remember my reaction, considering that I believed at the time that 25-30,000 people had just died, maybe even as high as 50,000 (thank-you Lord for the WTC personnel and firefighters who were able to evacuate the towers so efficiently).
After sitting in front of the TV for a few hours, I walked out of the house and went over to Lee Highway, which leads directly to the District. There were long lines of crowds of people walking down the sidewalk, they were federal government workers evacuating D.C. on foot because the Metro (subway) had stopped running.
In the days that followed, heavily armed military personnel began to populate many of the street corners. We were happy to see them.
I believe in Truth, in Reason, and in Love. I believe that there is truth, not only physical truth, transcendent moral truth -– right and wrong, good and evil -– and that this morality is not relative, otherwise, it would not be truth. In a world without God, any evil thing is possible. But in a world with God, love and salvation and freedom are possible; life is possible.
Indeed, Christ has already saved the world in a very tangible way. He has redeemed the world. Without Christian love and forgiveness and reconciliation, the world would have destroyed itself long ago. One wrong would lead to retaliation, which would lead only to retaliation for that act, in never-ending cycles of wars of vengeance, on both a personal and national level. We only need to look at some non-Christian cultures in the world today to see that they differ from Christian values and morality.
Yet, although I believe, I am also a sinner. My sins are great and many, and I am greatly in need of a savior to pay my debts, to ransom me. Maybe others believe that they can live well without Christ, and that they can have eternal life without Him. Maybe they don’t need Him. But I do need Him. I do need, not only His forgiveness, but His grace –- the power to do things that I could never do or accomplish on my own, things like love and forgiveness and perseverance and peace of heart and hope.
If it were just me, I’d probably want to nuke the entire Muslim world as payback for the bastards that do things like fly planes into buildings and set off car bombs and suicide bombs, killing thousands of innocent people. But Christ commands me to love my enemies, and He gives me the grace to do the impossible -- to let go of hate, to let go of the thirst for vengeance. He gives me the grace to do things like love and forgive such people.
Yes, forgive. I forgive those who did this evil thing. He gives me the grace to be able, when we hopefully have peace, to live together with them as children of God. Left to myself, I would not want to accomplish any of these things, and I could not do any of these things myself. It is only because God does exist, that such things are possible. We do not have peace now, and because peace requires both sides to set aside their arms, it may still be necessary to implement the tragic tools of war, but we should do so, not out of hate and vengeance, but only in order to gain that peace.
So, pray for true peace. Pray for our enemy, that God grant them grace and wisdom to choose peace. Pray for us, that, as we must necessarily destroy that enemy to obtain the peace, that God grant us grace and strength to not hate those He commands us to love, that we kill not for vengeance, but to end the violence and the capacity and will of the enemy to make war on us, until the day we again may live in peace with these children of God.
Eternal and Merciful God, at times of tragedy our intellects seek understanding, our hearts seek healing, and our souls turn to You: our source of hope and solace. Heal our troubled nation as our nation turns its eyes to You and comfort those whose lives are changed forever: those who have perished, those who have lost family, friends or loved ones, and those who now live in the aftermath of these acts of terror. May God bless our national leadership, may God bless our servicemen and women, and may God bless America. Amen
Almighty God, our heavenly Father, let thy protection be upon all those who are in the service of our country; guard them from all harm and danger of body and soul; sustain and comfort those at home, especially in their hours of loneliness, anxiety, and sorrow; prepare the dying for death and the living for your service; give success to our arms on land and sea and in the air; and grant unto us and all nations a speedy, just and lasting peace. Amen.
Tuesday, November 2, 2009, is election day in Virginia, New Jersey, and other places. Although we are not of the world, we are in the world, and ours is a living faith, not something merely philosophical or academic that we take out once a week for an hour or so, and then put back in the closet, where the world thinks it belongs, unseen and unheard. Part of living the faith -- everyday, in all aspects of our lives -- is the question of how to apply the truths of the faith -- and the moral obligation to do so -- most especially the truths of the inherent dignity of the human person, in that part of civil society known as the political and electoral process.
The process of electing, of making choices, has been with us from the very beginning, when the man and the woman were put to the choice of (a) rejecting God and seeking power for themselves by eating the fruit or (b) choosing to embrace God, who is Love and Truth, and rejecting the lie of relativism.
Similarly, in elections today, we are faced with a choice -- do we choose (1) that which is most consistent with authentic love and truth or (2) that which we believe will lead to the most power or personal gain?
We must seek the “mind of Christ” in the voting judgments we make, just as we must when contemplating any other moral decision in our lives. The best way to begin the process of forming our consciences is to open our minds and hearts to the Lord in the Eucharist and in our daily prayer lives.
With prayer as our solid foundation, we can then receive the truth of Catholic moral and social teaching, understand the link between that teaching and many issues affecting the lives and dignity of our brothers and sisters in the human family, and seek to learn the positions candidates take on these issues. Then, and only then, can we cast our votes with the assurance that we are doing so with a well-formed conscience.
Neither the bishops, the Church as a whole, have any desire to tell people specifically whom they should vote for (or vote against). The Church does not seek to make automatons or puppets who do whatever they are told without thought or spiritual reflection. Rather, God and His Church seek for people to be personally and actively engaged so as to freely choose the good, that is, to love others in truth. The purpose of the bishops in providing guidance is to help people form their consciences in accordance with God’s truth. Such guidance is especially needed in the face of the effective assertion of some that voting is an occasion for moral relativism and equivalence.
We recognize that the responsibility to make choices in political life rests with each individual in light of a properly formed conscience, and that participation goes well beyond casting a vote in a particular election.
As [Paragraph 7 of Forming Consciences for Faithful Citizenship] makes clear, the Church’s role is to teach the truth that is revealed to us by Christ in Sacred Scripture and Tradition. This teaching is what we endorse, rather than candidates or political parties. And it is this teaching that should serve as the yardstick by which to measure candidates and party platforms.
Equipped with the Church’s timeless truths, it is the responsibility of each individual to make the best voting decisions that he or she can, with the recognition that we live in a culture that does not fully embrace our values and are faced with flawed party platforms and candidates who do not share all of our policy goals . . . . [T]o correctly form our consciences, we must recognize the importance of all issues affecting human rights and dignity — from the moment of conception until natural death and at every stage in between — and appreciate that such issues are not abstractions but rather realities that determine whether families thrive or struggle, whether individuals are respected or exploited, and even whether people live or die. At the same time, the proper formation of conscience also means discerning the differences in moral gravity among various issues. Disregarding the right to life itself — the foundation upon which all other human rights are based and without which no other right could possibly exist — is more serious than any other human rights violation.
Once our consciences are correctly formed within this consistent and comprehensive moral framework, paragraphs 34 and 35 of the U.S. bishops’ statement serve to provide specific guidance on evaluating candidates and weighing their many policy positions, especially when those positions involve intrinsically evil actions — that is, actions that are always incompatible with love of God and neighbor:
"34. . . . A Catholic cannot vote for a candidate who takes a position in favor of an intrinsic evil, such as abortion or racism, if the voter’s intent is to support that position. In such cases a Catholic would be guilty of formal cooperation in grave evil. At the same time, a voter should not use a candidate’s opposition to an intrinsic evil to justify indifference or inattentiveness to other important moral issues involving human life and dignity.
"35. There may be times when a Catholic who rejects a candidate’s unacceptable position may decide to vote for that candidate for other morally grave reasons. Voting in this way would be permissible only for truly grave moral reasons, not to advance narrow interests or partisan preferences or to ignore a fundamental moral evil."
This guidance applies precisely to the question we hear most often from members of our two dioceses: "What if I reject a candidate’s stance in favor of legalized abortion but wish to vote for that candidate for other reasons?" In assessing whether such reasons would justify such a decision, we first observe that such reasons would certainly need to be not only morally grave but also proportionately grave — that is, equally serious or even more serious than abortion. In other words, one would need to compare the gravity of abortion against the gravity of the other considerations. And making that comparison would necessarily involve examining just how serious abortion is in terms of its very nature and in terms of its impact on members of the human family. That means we must appreciate the difference in moral gravity between policies which are intrinsically unjust (e.g., abortion, euthanasia, and the deliberate destruction of human embryos) and policies involving prudential judgments about which people of good will may disagree concerning various means of promoting economic justice, public safety, and fair opportunities for every person. As paragraph 37 of the U.S. bishops’ statement explains, "[T]he moral obligation to oppose intrinsically evil acts has a special claim on our consciences and our actions." Moreover, we must fully understand that so-called "abortion rights" deny the most fundamental human right (and hence all rights) to an entire class of people, and we must confront the almost incomprehensible fact that abortions extinguish the lives of nearly 4,000 children per day (and well over one million per year) in the United States alone.
As this guidance makes clear, preferring one candidate's position on things like environmental issues or taxation policy cannot overcome and justify voting for that candidate if he or she denies the truth of the inherent dignity of all human life and is an advocate of the pretended right to destroy human life in the womb.
St. Michael the Archangel, defend us in battle; be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray, and do thou, O prince of the heavenly host, by the power of God, cast into Hell Satan and all the other evil spirits who prowl about the world seeking the ruin of souls. Amen. .
Hail, Holy Queen, Mother of mercy, our life, our sweetness and our hope. To you do we cry, poor banished children of Eve. To you do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious advocate, thine eyes of mercy toward us, and after this, our exile, show unto us the blessed Fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary. Pray for us, O holy Mother of God, That we may be made worthy of the promises of Christ. .
Most Holy Trinity, Our Father in Heaven, who chose Mary as the fairest of Your daughters, Holy Spirit, who chose Mary as Your Spouse, God the Son, who chose Mary as Your Mother: in union with Mary, we adore Your Majesty and acknowledge Your supreme, eternal dominion and authority.
Most Holy Trinity, we put the United States of America into the hands of Mary Immaculate in order that she may present the country to You. Through her we wish to thank You for the great resources of this land and for the freedom which has been its heritage. Through the intercession of Mary, have mercy on the Catholic Church in America. Grant us peace.
Have mercy on our President and on all the officers of our government. Grant us a fruitful economy, born of justice and charity. Have mercy on capital and industry and labor. Protect the family life of the nation. Guard the precious gift of many religious vocations. Grant us the graces of wisdom and charity and truth as we cast our votes in tomorrow's elections.
Through the intercession of Our Mother, have mercy on the sick, the tempted, sinners - on all who are in need.
Mary, Immaculate Virgin, Our Mother, Patroness of our land, we praise you and honor you and give ourselves to you. Protect us from every harm. Pray for us, that acting always according to your will and the Will of your Divine Son, we may live and die pleasing to God. Amen. .
1. * * * Christians, as one Early Church writer stated, “play their full role as citizens.”[1] Among the saints, the Church venerates many men and women who served God through their generous commitment to politics and government. Among these, Saint Thomas More, who was proclaimed Patron of Statesmen and Politicians, gave witness by his martyrdom to “the inalienable dignity of the human conscience.”[2] Though subjected to various forms of psychological pressure, Saint Thomas More refused to compromise, never forsaking the “constant fidelity to legitimate authority and institutions” which distinguished him; he taught by his life and his death that “man cannot be separated from God, nor politics from morality.”[3] * * *
By fulfilling their civic duties, “guided by a Christian conscience,”[7] in conformity with its values, the lay faithful exercise their proper task of infusing the temporal order with Christian values, all the while respecting the nature and rightful autonomy of that order,[8] and cooperating with other citizens according to their particular competence and responsibility.[9] * * *
II. Central points in the current cultural and political debate
2. * * * A kind of cultural relativism exists today, evident in the conceptualization and defence of an ethical pluralism, which sanctions the decadence and disintegration of reason and the principles of the natural moral law. Furthermore, it is not unusual to hear the opinion expressed in the public sphere that such ethical pluralism is the very condition for democracy.[12] As a result, citizens claim complete autonomy with regard to their moral choices, and lawmakers maintain that they are respecting this freedom of choice by enacting laws which ignore the principles of natural ethics and yield to ephemeral cultural and moral trends,[13] as if every possible outlook on life were of equal value. * * * The history of the twentieth century demonstrates that those citizens were right who recognized the falsehood of relativism, and with it, the notion that there is no moral law rooted in the nature of the human person, which must govern our understanding of man, the common good and the state.
3. Such relativism, of course, has nothing to do with the legitimate freedom of Catholic citizens to choose among the various political opinions that are compatible with faith and the natural moral law, and to select, according to their own criteria, what best corresponds to the needs of the common good. Political freedom is not – and cannot be – based upon the relativistic idea that all conceptions of the human person’s good have the same value and truth, but rather, on the fact that politics are concerned with very concrete realizations of the true human and social good in given historical, geographic, economic, technological and cultural contexts.
From the specificity of the task at hand and the variety of circumstances, a plurality of morally acceptable policies and solutions arises. It is not the Church’s task to set forth specific political solutions – and even less to propose a single solution as the acceptable one – to temporal questions that God has left to the free and responsible judgment of each person. It is, however, the Church’s right and duty to provide a moral judgment on temporal matters when this is required by faith or the moral law.[14] If Christians must “recognize the legitimacy of differing points of view about the organization of worldly affairs,”[15] they are also called to reject, as injurious to democratic life, a conception of pluralism that reflects moral relativism. Democracy must be based on the true and solid foundation of non-negotiable ethical principles, which are the underpinning of life in society.
4. * * * it must be noted also that a well-formed Christian conscience does not permit one to vote for a political program or an individual law which contradicts the fundamental contents of faith and morals. The Christian faith is an integral unity, and thus it is incoherent to isolate some particular element to the detriment of the whole of Catholic doctrine. A political commitment to a single isolated aspect of the Church’s social doctrine does not exhaust one’s responsibility towards the common good. Nor can a Catholic think of delegating his Christian responsibility to others; rather, the Gospel of Jesus Christ gives him this task, so that the truth about man and the world might be proclaimed and put into action.
When political activity comes up against moral principles that do not admit of exception, compromise or derogation, the Catholic commitment becomes more evident and laden with responsibility. In the face of fundamental and inalienable ethical demands, Christians must recognize that what is at stake is the essence of the moral law, which concerns the integral good of the human person.
III. Principles of Catholic doctrine on the autonomy of the temporal order and on pluralism.
6. * * * By its interventions in this area, the Church’s Magisterium does not wish to exercise political power or eliminate the freedom of opinion of Catholics regarding contingent questions. Instead, it intends – as is its proper function – to instruct and illuminate the consciences of the faithful, particularly those involved in political life, so that their actions may always serve the integral promotion of the human person and the common good. The social doctrine of the Church is not an intrusion into the government of individual countries. It is a question of the lay Catholic’s duty to be morally coherent, found within one’s conscience, which is one and indivisible. “There cannot be two parallel lives in their existence: on the one hand, the so-called ‘spiritual life’, with its values and demands; and on the other, the so-called ‘secular’ life, that is, life in a family, at work, in social responsibilities, in the responsibilities of public life and in culture.”[25] * * *
IV. Considerations regarding particular aspects
7. * * * Faith in Jesus Christ, who is “the way, the truth, and the life” (Jn 14:6), calls Christians to exert a greater effort in building a culture which, inspired by the Gospel, will reclaim the values and contents of the Catholic Tradition. The presentation of the fruits of the spiritual, intellectual and moral heritage of Catholicism in terms understandable to modern culture is a task of great urgency today, in order to avoid also a kind of Catholic cultural diaspora. * * *
Christian faith has never presumed to impose a rigid framework on social and political questions, conscious that the historical dimension requires men and women to live in imperfect situations, which are also susceptible to rapid change. For this reason, Christians must reject political positions and activities inspired by a utopian perspective which, turning the tradition of Biblical faith into a kind of prophetic vision without God, makes ill use of religion by directing consciences towards a hope which is merely earthly and which empties or reinterprets the Christian striving towards eternal life.
At the same time, the Church teaches that authentic freedom does not exist without the truth. “Truth and freedom either go together hand in hand or together they perish in misery.”[27] In a society in which truth is neither mentioned nor sought, every form of authentic exercise of freedom will be weakened, opening the way to libertine and individualistic distortions and undermining the protection of the good of the human person and of the entire society. * * *
The Sovereign Pontiff John Paul II, in the Audience of November 21, 2002, approved the present Note, adopted in the Plenary Session of this Congregation, and ordered its publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, November 24, 2002, the Solemnity of Christ the King.
+ Joseph Cardinal Ratzinger, Prefect
+ Tarcisio Bertone, S.D.B., Archbishop Emeritus of Vercelli Secretary
------------------------
[1] Letter to Diognetus, 5,5; Cf. Catechism of the Catholic Church, No. 2240. [2] John Paul II, Apostolic Letter Motu Proprio Proclaiming Saint Thomas More Patron of Statesmen and Politicians, 1: AAS 93 (2001), 76. [3] Ibid., 4. [7] Second Vatican Council, Pastoral Constitution Gaudium et spes, 76. [8] Cf. Second Vatican Council, Pastoral Constitution Gaudium et spes, 36. [9] Cf. Second Vatican Council, Decree Apostolicam actuositatem, 7; Dogmatic Constitution Lumen gentium, 36; Pastoral Constitution Gaudium et spes, 31 and 43. [12] Cf. John Paul II, Encyclical Letter Centesimus annus, 46: AAS 83 (1991); Encyclical Letter Veritatis splendor, 101: AAS 85 (1993), 1212–1213; Discourse to the Italian Parliament, 5: L’Osservatore Romano (November 15, 2002). [13] Cf. John Paul II, Encyclical Letter Evangelium vitae, 22: AAS 87 (1995), 425–426. [14] Cf. Second Vatican Council, Pastoral Constitution Gaudium et spes, 76. [15] Second Vatican Council, Pastoral Constitution Gaudium et spes, 75. [25] John Paul II, Apostolic Exhortation Christifideles laici, 59. [27] John Paul II, Encyclical Letter Fides et ratio, 90: AAS 91 (1999), 75. .
Although several days have elapsed since my return, I wish to dedicate today's catechesis, as is usual, to the apostolic voyage that I made to the United Nations Organization and the United States of America on April 15-21.
First of all, I renew my most heartfelt acknowledgment to the United States Catholic bishops conference and to President Bush for having invited me and for the warm welcome that I was accorded. My "thank you" extends to all those who, in Washington and New York, came to greet me and to show their love for the Pope, or who accompanied and sustained me with prayer and offering their sacrifices.
As you know, the occasion for the visit was the bicentennnial of the elevation to a metropolitan see of the country's first diocese, Baltimore, and the foundation of the dioceses of New York, Boston, Philadelphia and Louisville. On such an ecclesial occasion, I had the joy of coming, for the first time as the Successor of Peter, to visit the beloved people of the United States of America, to confirm Catholics in their faith, to renew and increase fraternity with all Christians, and to announce to all the message of "Christ our Hope," which was the theme of the visit.
In the meeting with the President at his residence, I paid tribute to that great nation which, from its beginnings, was founded on the basis of a happy conjunction between religious, ethical and political principles, and which still constitutes a valid example of healthy secularity, where the religious dimension, in the diversity of its expressions, is not only tolerated but valued as the "spirit" of the nation and the fundamental guarantee of human rights and responsibilities.
In such context, the Church can develop with freedom and commitment its mission of evangelization and human promotion, and even of being a "critical conscience," contributing to the construction of a society worthy of the human being, and at the same time, stimulating a nation like the United States - which everyone looks to as one of the principal actors on the international scene - towards global solidarity, which is ever more necessry and urgent, and towards the patient exercise of dialog in international relations.
Naturally, the mission and the role of the church community were at the center of my encounter with the bishops at the National Shrine of the Immaculate Conception in Washington. In the liturgical context of Vespers, we praised the Lord for the path taken by the People of God in the United States, for the zeal of its pastors, and the fervor and generosity of its faithful, manifested in their high and open regard for the faith, and in innumerable charitable and humanitarian initiatives within the country and abroad.
At the same time, I sustained my brother bishops in their not-easy task of sowing the Gospel in a society marked by not a few contradictions which threatens the coherence of Catholics and even the clergy themselves. I encouraged them to make their voices heard on actual moral and social questions and to form faithful lay persons in such a way that they may be good "yeast" for the civilian community, starting with the fundamental cell of society which is the family.
In this sense, I exhorted them to re-propose the sacrmament of Matrimony as a gift and an indissoluble commitment between a man and a woman, the natural environment for nurturing and educating children. The Church and the family, together with schools - especially those of Christian inspiration - should cooperate to offer young people a solid moral education. But in this task, those who work in communications and entertainment also have a great responsibility.
Thinking of the sorrowful events of sexual abuses committes by ordained ministers against minors, I wished to express to the bishops my closeness, encouraging them in the committment to bind up the wounds and to strengthen their relationship with their priests.
Responding to some questions posed by the bishops, I was able to underline some important aspects: the intrinsic relationship between the Gospel and "natural law"; a sane concept of freedom with includes love and is realized in love; the ecclesial dimension of the Christian experience; the exigency of announcing in a new way, especially to young people, "salvation" as the fullness of living, and to educate them in prayer, from which generous responses to the call of the Lord may germinate.
In the great festive Eucharistic celebration at the Nationals Park Stadium of Washington, we invoked the Holy Spirit on the entire Church in the United States of America, so that, firmly rooted in the faith transmitted by their fathers, profoundly united and renewed, it may face present and future challenges with courage and hope - that hope which "does not disappoint, because the love of God has been poured out into our hearts through the Holy Spirit that has been given to us" (Rm 5,5).
One such challenge is certainly that of education, and therefore, at the Catholic University of America, I met the rectors of Catholic universities and colleges, the diocesan officials responsible for teaching, professors and student rerpresenatives. The educational task is an integral part of the mission of the Church, and the ecclesial community in the United States has always been very engaged in it, rendering at the same time a great social and cultural service to the entire nation. It is important that this goes on.
It is equally important to look after the quality of Catholic institutions, so that they may truly be able to form students according to "the full stature" of Christ (cfr Eph 4,13), uniting faith and reason, freedom and truth. It was with joy that I confirmed the educators in this, their precious task of intellectual charity.
In a multicultural country like the United States of America, my meetings with the representatives of other religions were especially important: in Washington at the John Paul II Cultural Center, with Jews, Muslims, Hindus, Buddhists and Jains; in New York, the visit to a synagogue. These were very heartfelt moments, especially the latter, which confirmed a common commitment to dialog and to the promotion of peace and spiritual and moral values.
In that nation which may be called the homeland of religious freedom, I wished to underscore that this must always be defended with united efforts to avoid any form of discrimination or prejudice. And I pointed to the great responsibility of religious leaders, both in teaching respect and non-violence as well as in keeping alive the most profound questions of the human mind.
The ecumenical celebration in the parish church of St. Joseph was likewise characterized by great cordiality. Together we prayed to the Lord so that he may increase in Christians the capacity to give reason - especially with increasing unity - for the great hope that is in us (cfr 1 Pt 3,15) through our common faith in Jesus Christ.
Another principal objective for my trip was the visit to the central headquarters of the Untied Nations Organization - the fourth by a Pope, after that of Paul VI in 1965 and John Paul II's two visits in 1979 and in 1995. On the occasion of the 60th anniversary of the Universal Declaration of Human Rights, Providence gave me the opportunity to confirm, in the widest and most authoritative [forum for] universal consensus, the value of that declaration, recalling its universal basis, namely, the dignity of the human being, created by God in his image and likeness, in order to cooperate on earth with his great design of life and peace.
Like peace, even respect for human rights is rooted in "justice" - that is to say, an ethical order that is valid for all times and for all peoples, that can be summarized in the famous maxim, "Do not do to others what you do not wish done to you", or expressed positively in the words of Jesus: "Do to others whatever you would have them do to you." (Mt 7,12). On this basis, which constitutes the typical contribution of the Holy See to the United Nations, I renewed - and even today, I renew - the concrete commitment of the Catholic Church to contribute to the strengthening of international relations that are imprinted with the principles of responsibility and solidarity.
Also firmly impressed in my spirit are other moments of my stay in New York.
At St. Patrick's Cathedral, in the heart of Manhattan - truly a "house of prayer for all people" - I celebrated the Holy Mass for priests and consecrated persons who came from every part of the country. I will never forget the warmth with which they wished me well on the third anniversary of my election to Peter's Chair. It was a moving moment, during which I directly experienced - in sensory form - the support of the entire Church for my ministry.
I can say the same for my meeting with the young people and seminarians which took place in the diocesan seminary, preceded by a very significant visit among handicapped children and youths, along with their families. To the young people, by nature thirsting for truth and love, I proposed the example of some men and women who testified in exemplary manner on Amerian soil to the Gospel of truth which gives us freedom to love and to serve in a life spent for others. Facing the shadows which threaten their lives today, the youth may find in the saints the light which disperses these shadows: the light of Christ, hope for every person!
This hope, stronger than sin or death, also inspired the emotion-charged moments which I spent in silence at the vortex of Ground Zero, where I lit a candle and prayed for all the victims of that terrible tragedy.
Finally, my visit culminated in the Eucharistic celebration at New York's Yankee Stadium. I still carry in my heart that feast of faith and fraternity with which we celebrated the bicentennials of North America's oldest dioceses. The small flock from those beginnnings has developed enormously, enriching itself in faith and with the traditions of successive immigrant waves. To that Church, which is facing the challenges of today, I had the joy of announcing once more "Christ our Hope" -yesterday, today and always.
Dear brothers and sisters, I ask you to join me in giving thanks for the comforting success of this apostolic voyage and in asking God, through the intercession of the Virgin Mary, that it may produce abundant fruits for the Church in America and in all parts of the world.
In English, he said:
My recent Apostolic Journey to the United Nations and the United States of America was inspired by the theme, "Christ our Hope." I am most grateful to all who helped in any way to make the Journey a success.
My visit was meant to encourage the Catholic community in America, especially our young people, to bear consistent witness to the faith, and to carry on the Church’s mission, especially with regard to education and concern for the poor.
American society traditionally values religious freedom and the need for faith to play its part in building a sound civic life. In my meetings with President Bush, and with Christian leaders and representatives of other religions, I reaffirmed the Church’s commitment to cooperation in the service of understanding, peace and spiritual values.
My address to the United Nations stressed the importance of the Universal Declaration of Human Rights, which grounds respect for human dignity in a universally valid ethical order.
In a particular way, my visit to Ground Zero, charged with sober silence and prayer, was a moving testimony to the hope which is stronger than evil and death.
I ask all of you to join me in praying that this Visit will bear abundant spiritual fruit for the growth of the faith in America and for the unity and peace of the whole human family.
I offer a warm welcome to the participants in the third Christian-Buddhist Symposium, meeting in Castel Gandolfo during these days. Upon all of you and upon the English-speaking pilgrims from England, Ireland, Scandinavia, Malta, South Africa, Korea, Thailand, Canada and the United States, I cordially invoke the joy and peace of the Risen Christ. .
In the Gospel we have just heard, Jesus tells his Apostles to put their faith in him, for he is “the way, and the truth and the life” (Jn 14:6). Christ is the way that leads to the Father, the truth which gives meaning to human existence, and the source of that life which is eternal joy with all the saints in his heavenly Kingdom. Let us take the Lord at his word! Let us renew our faith in him and put all our hope in his promises!
With this encouragement to persevere in the faith of Peter (cf. Lk 22:32; Mt 16:17), I greet all of you with great affection. I thank Cardinal Egan for his cordial words of welcome in your name. At this Mass, the Church in the United States celebrates the two hundredth anniversary of the creation of the Sees of New York, Boston, Philadelphia and Louisville from the mother See of Baltimore. The presence around this altar of the Successor of Peter, his brother bishops and priests, and deacons, men and women religious, and lay faithful from throughout the fifty states of the Union, eloquently manifests our communion in the Catholic faith which comes to us from the Apostles.
Our celebration today is also a sign of the impressive growth which God has given to the Church in your country in the past two hundred years. From a small flock like that described in the first reading, the Church in America has been built up in fidelity to the twin commandment of love of God and love of neighbor. In this land of freedom and opportunity, the Church has united a widely diverse flock in the profession of the faith and, through her many educational, charitable and social works, has also contributed significantly to the growth of American society as a whole.
This great accomplishment was not without its challenges. Today’s first reading, taken from the Acts of the Apostles, speaks of linguistic and cultural tensions already present within the earliest Church community. At the same time, it shows the power of the word of God, authoritatively proclaimed by the Apostles and received in faith, to create a unity which transcends the divisions arising from human limitations and weakness. Here we are reminded of a fundamental truth: that the Church’s unity has no other basis than the Word of God, made flesh in Christ Jesus our Lord. All external signs of identity, all structures, associations and programs, valuable or even essential as they may be, ultimately exist only to support and foster the deeper unity which, in Christ, is God’s indefectible gift to his Church.
The first reading also makes clear, as we see from the imposition of hands on the first deacons, that the Church’s unity is “apostolic”. It is a visible unity, grounded in the Apostles whom Christ chose and appointed as witnesses to his resurrection, and it is born of what the Scriptures call “the obedience of faith” (Rom 1:5; cf. Acts 6:7).
“Authority” … “obedience”. To be frank, these are not easy words to speak nowadays. Words like these represent a “stumbling stone” for many of our contemporaries, especially in a society which rightly places a high value on personal freedom. Yet, in the light of our faith in Jesus Christ – “the way and the truth and the life” – we come to see the fullest meaning, value, and indeed beauty, of those words. The Gospel teaches us that true freedom, the freedom of the children of God, is found only in the self-surrender which is part of the mystery of love. Only by losing ourselves, the Lord tells us, do we truly find ourselves (cf. Lk 17:33). True freedom blossoms when we turn away from the burden of sin, which clouds our perceptions and weakens our resolve, and find the source of our ultimate happiness in him who is infinite love, infinite freedom, infinite life. “In his will is our peace”.
Real freedom, then, is God’s gracious gift, the fruit of conversion to his truth, the truth which makes us free (cf. Jn 8:32). And this freedom in truth brings in its wake a new and liberating way of seeing reality. When we put on “the mind of Christ” (cf. Phil 2:5), new horizons open before us! In the light of faith, within the communion of the Church, we also find the inspiration and strength to become a leaven of the Gospel in the world. We become the light of the world, the salt of the earth (cf. Mt 5:13-14), entrusted with the “apostolate” of making our own lives, and the world in which we live, conform ever more fully to God’s saving plan.
This magnificent vision of a world being transformed by the liberating truth of the Gospel is reflected in the description of the Church found in today’s second reading. The Apostle tells us that Christ, risen from the dead, is the keystone of a great temple which is even now rising in the Spirit. And we, the members of his body, through Baptism have become “living stones” in that temple, sharing in the life of God by grace, blessed with the freedom of the sons of God, and empowered to offer spiritual sacrifices pleasing to him (cf. 1 Pet 2:5). And what is this offering which we are called to make, if not to direct our every thought, word and action to the truth of the Gospel and to harness all our energies in the service of God’s Kingdom? Only in this way can we build with God, on the one foundation which is Christ (cf. 1 Cor 3:11). Only in this way can we build something that will truly endure. Only in this way can our lives find ultimate meaning and bear lasting fruit.
Today we recall the bicentennial of a watershed in the history of the Church in the United States: its first great chapter of growth. In these two hundred years, the face of the Catholic community in your country has changed greatly. We think of the successive waves of immigrants whose traditions have so enriched the Church in America. We think of the strong faith which built up the network of churches, educational, healthcare and social institutions which have long been the hallmark of the Church in this land. We think also of those countless fathers and mothers who passed on the faith to their children, the steady ministry of the many priests who devoted their lives to the care of souls, and the incalculable contribution made by so many men and women religious, who not only taught generations of children how to read and write, but also inspired in them a lifelong desire to know God, to love him and to serve him. How many “spiritual sacrifices pleasing to God” have been offered up in these two centuries! In this land of religious liberty, Catholics found freedom not only to practice their faith, but also to participate fully in civic life, bringing their deepest moral convictions to the public square and cooperating with their neighbors in shaping a vibrant, democratic society. Today’s celebration is more than an occasion of gratitude for graces received. It is also a summons to move forward with firm resolve to use wisely the blessings of freedom, in order to build a future of hope for coming generations.
“You are a chosen race, a royal priesthood, a holy nation, a people he claims for his own, to proclaim his glorious works” (1 Pet 2:9). These words of the Apostle Peter do not simply remind us of the dignity which is ours by God’s grace; they also challenge us to an ever greater fidelity to the glorious inheritance which we have received in Christ (cf. Eph 1:18). They challenge us to examine our consciences, to purify our hearts, to renew our baptismal commitment to reject Satan and all his empty promises. They challenge us to be a people of joy, heralds of the unfailing hope (cf. Rom 5:5) born of faith in God’s word, and trust in his promises.
Each day, throughout this land, you and so many of your neighbors pray to the Father in the Lord’s own words: “Thy Kingdom come”. This prayer needs to shape the mind and heart of every Christian in this nation. It needs to bear fruit in the way you lead your lives and in the way you build up your families and your communities. It needs to create new “settings of hope” (cf. Spe Salvi, 32ff.) where God’s Kingdom becomes present in all its saving power.
Praying fervently for the coming of the Kingdom also means being constantly alert for the signs of its presence, and working for its growth in every sector of society. It means facing the challenges of present and future with confidence in Christ’s victory and a commitment to extending his reign. It means not losing heart in the face of resistance, adversity and scandal. It means overcoming every separation between faith and life, and countering false gospels of freedom and happiness. It also means rejecting a false dichotomy between faith and political life, since, as the Second Vatican Council put it, “there is no human activity – even in secular affairs – which can be withdrawn from God’s dominion” (Lumen Gentium, 36). It means working to enrich American society and culture with the beauty and truth of the Gospel, and never losing sight of that great hope which gives meaning and value to all the other hopes which inspire our lives.
And this, dear friends, is the particular challenge which the Successor of Saint Peter sets before you today. As “a chosen people, a royal priesthood, a holy nation”, follow faithfully in the footsteps of those who have gone before you! Hasten the coming of God’s Kingdom in this land! Past generations have left you an impressive legacy. In our day too, the Catholic community in this nation has been outstanding in its prophetic witness in the defense of life, in the education of the young, in care for the poor, the sick and the stranger in your midst. On these solid foundations, the future of the Church in America must even now begin to rise!
Yesterday, not far from here, I was moved by the joy, the hope and the generous love of Christ which I saw on the faces of the many young people assembled in Dunwoodie. They are the Church’s future, and they deserve all the prayer and support that you can give them. And so I wish to close by adding a special word of encouragement to them. My dear young friends, like the seven men, “filled with the Spirit and wisdom” whom the Apostles charged with care for the young Church, may you step forward and take up the responsibility which your faith in Christ sets before you! May you find the courage to proclaim Christ, “the same, yesterday, and today and for ever” and the unchanging truths which have their foundation in him (cf. Gaudium et Spes, 10; Heb 13:8).
These are the truths that set us free! They are the truths which alone can guarantee respect for the inalienable dignity and rights of each man, woman and child in our world – including the most defenseless of all human beings, the unborn child in the mother’s womb. In a world where, as Pope John Paul II, speaking in this very place, reminded us, Lazarus continues to stand at our door (Homily at Yankee Stadium, October 2, 1979, No. 7), let your faith and love bear rich fruit in outreach to the poor, the needy and those without a voice. Young men and women of America, I urge you: open your hearts to the Lord’s call to follow him in the priesthood and the religious life. Can there be any greater mark of love than this: to follow in the footsteps of Christ, who was willing to lay down his life for his friends (cf. Jn 15:13)?
In today’s Gospel, the Lord promises his disciples that they will perform works even greater than his (cf. Jn 14:12). Dear friends, only God in his providence knows what works his grace has yet to bring forth in your lives and in the life of the Church in the United States. Yet Christ’s promise fills us with sure hope. Let us now join our prayers to his, as living stones in that spiritual temple which is his one, holy, catholic and apostolic Church. Let us lift our eyes to him, for even now he is preparing for us a place in his Father’s house. And empowered by his Holy Spirit, let us work with renewed zeal for the spread of his Kingdom.
“Happy are you who believe!” (cf. 1 Pet 2:7). Let us turn to Jesus! He alone is the way that leads to eternal happiness, the truth who satisfies the deepest longings of every heart, and the life who brings ever new joy and hope, to us and to our world. Amen. .
Your Eminence, Dear Brother Bishops, Dear Young Friends,
“Proclaim the Lord Christ … and always have your answer ready for people who ask the reason for the hope that is within you” (1 Pet 3:15). With these words from the First Letter of Peter I greet each of you with heartfelt affection. I thank Cardinal Egan for his kind words of welcome and I also thank the representatives chosen from among you for their gestures of welcome. To Bishop Walsh, Rector of Saint Joseph Seminary, staff and seminarians, I offer my special greetings and gratitude.
Young friends, I am very happy to have the opportunity to speak with you. Please pass on my warm greetings to your family members and relatives, and to the teachers and staff of the various schools, colleges and universities you attend. I know that many people have worked hard to ensure that our gathering could take place. I am most grateful to them all. Also, I wish to acknowledge your singing to me Happy Birthday! Thank you for this moving gesture; I give you all an “A plus” for your German pronunciation! This evening I wish to share with you some thoughts about being disciples of Jesus Christ ─ walking in the Lord’s footsteps, our own lives become a journey of hope.
In front of you are the images of six ordinary men and women who grew up to lead extraordinary lives. The Church honors them as Venerable, Blessed, or Saint: each responded to the Lord’s call to a life of charity and each served him here, in the alleys, streets and suburbs of New York. I am struck by what a remarkably diverse group they are: poor and rich, lay men and women - one a wealthy wife and mother - priests and sisters, immigrants from afar, the daughter of a Mohawk warrior father and Algonquin mother, another a Haitian slave, and a Cuban intellectual.
Saint Elizabeth Ann Seton, Saint Frances Xavier Cabrini, Saint John Neumann, Blessed Kateri Tekakwitha, Venerable Pierre Toussaint, and Padre Felix Varela: any one of us could be among them, for there is no stereotype to this group, no single mold. Yet a closer look reveals that there are common elements. Inflamed with the love of Jesus, their lives became remarkable journeys of hope. For some, that meant leaving home and embarking on a pilgrim journey of thousands of miles. For each there was an act of abandonment to God, in the confidence that he is the final destination of every pilgrim. And all offered an outstretched hand of hope to those they encountered along the way, often awakening in them a life of faith. Through orphanages, schools and hospitals, by befriending the poor, the sick and the marginalized, and through the compelling witness that comes from walking humbly in the footsteps of Jesus, these six people laid open the way of faith, hope and charity to countless individuals, including perhaps your own ancestors.
And what of today? Who bears witness to the Good News of Jesus on the streets of New York, in the troubled neighborhoods of large cities, in the places where the young gather, seeking someone in whom they can trust? God is our origin and our destination, and Jesus the way. The path of that journey twists and turns ─ just as it did for our saints ─ through the joys and the trials of ordinary, everyday life: within your families, at school or college, during your recreation activities, and in your parish communities. All these places are marked by the culture in which you are growing up. As young Americans you are offered many opportunities for personal development, and you are brought up with a sense of generosity, service and fairness. Yet you do not need me to tell you that there are also difficulties: activities and mindsets which stifle hope, pathways which seem to lead to happiness and fulfillment but in fact end only in confusion and fear.
My own years as a teenager were marred by a sinister regime that thought it had all the answers; its influence grew – infiltrating schools and civic bodies, as well as politics and even religion – before it was fully recognized for the monster it was. It banished God and thus became impervious to anything true and good. Many of your grandparents and great-grandparents will have recounted the horror of the destruction that ensued. Indeed, some of them came to America precisely to escape such terror.
Let us thank God that today many people of your generation are able to enjoy the liberties which have arisen through the extension of democracy and respect for human rights. Let us thank God for all those who strive to ensure that you can grow up in an environment that nurtures what is beautiful, good, and true: your parents and grandparents, your teachers and priests, those civic leaders who seek what is right and just.
The power to destroy does, however, remain. To pretend otherwise would be to fool ourselves. Yet, it never triumphs; it is defeated. This is the essence of the hope that defines us as Christians; and the Church recalls this most dramatically during the Easter Triduum and celebrates it with great joy in the season of Easter! The One who shows us the way beyond death is the One who shows us how to overcome destruction and fear: thus it is Jesus who is the true teacher of life (cf. Spe Salvi, 6). His death and resurrection mean that we can say to the Father “you have restored us to life!” (Prayer after Communion, Good Friday). And so, just a few weeks ago, during the beautiful Easter Vigil liturgy, it was not from despair or fear that we cried out to God for our world, but with hope-filled confidence: dispel the darkness of our heart! dispel the darkness of our minds! (cf. Prayer at the Lighting of the Easter Candle).
What might that darkness be? What happens when people, especially the most vulnerable, encounter a clenched fist of repression or manipulation rather than a hand of hope? A first group of examples pertains to the heart. Here, the dreams and longings that young people pursue can so easily be shattered or destroyed. I am thinking of those affected by drug and substance abuse, homelessness and poverty, racism, violence, and degradation – especially of girls and women. While the causes of these problems are complex, all have in common a poisoned attitude of mind which results in people being treated as mere objects ─ a callousness of heart takes hold which first ignores, then ridicules, the God-given dignity of every human being. Such tragedies also point to what might have been and what could be, were there other hands – your hands – reaching out. I encourage you to invite others, especially the vulnerable and the innocent, to join you along the way of goodness and hope.
The second area of darkness – that which affects the mind – often goes unnoticed, and for this reason is particularly sinister. The manipulation of truth distorts our perception of reality, and tarnishes our imagination and aspirations. I have already mentioned the many liberties which you are fortunate enough to enjoy. The fundamental importance of freedom must be rigorously safeguarded. It is no surprise then that numerous individuals and groups vociferously claim their freedom in the public forum. Yet freedom is a delicate value. It can be misunderstood or misused so as to lead not to the happiness which we all expect it to yield, but to a dark arena of manipulation in which our understanding of self and the world becomes confused, or even distorted by those who have an ulterior agenda.
Have you noticed how often the call for freedom is made without ever referring to the truth of the human person? Some today argue that respect for freedom of the individual makes it wrong to seek truth, including the truth about what is good. In some circles to speak of truth is seen as controversial or divisive, and consequently best kept in the private sphere. And in truth’s place – or better said its absence – an idea has spread which, in giving value to everything indiscriminately, claims to assure freedom and to liberate conscience. This we call relativism. But what purpose has a “freedom” which, in disregarding truth, pursues what is false or wrong? How many young people have been offered a hand which in the name of freedom or experience has led them to addiction, to moral or intellectual confusion, to hurt, to a loss of self-respect, even to despair and so tragically and sadly to the taking of their own life? Dear friends, truth is not an imposition. Nor is it simply a set of rules. It is a discovery of the One who never fails us; the One whom we can always trust. In seeking truth we come to live by belief because ultimately truth is a person: Jesus Christ. That is why authentic freedom is not an opting out. It is an opting in; nothing less than letting go of self and allowing oneself to be drawn into Christ’s very being for others (cf. Spe Salvi, 28).
How then can we as believers help others to walk the path of freedom which brings fulfillment and lasting happiness? Let us again turn to the saints. How did their witness truly free others from the darkness of heart and mind? The answer is found in the kernel of their faith; the kernel of our faith. The Incarnation, the birth of Jesus, tells us that God does indeed find a place among us. Though the inn is full, he enters through the stable, and there are people who see his light. They recognize Herod’s dark closed world for what it is, and instead follow the bright guiding star of the night sky. And what shines forth? Here you might recall the prayer uttered on the most holy night of Easter: “Father we share in the light of your glory through your Son the light of the world … inflame us with your hope!” (Blessing of the Fire). And so, in solemn procession with our lighted candles we pass the light of Christ among us. It is “the light which dispels all evil, washes guilt away, restores lost innocence, brings mourners joy, casts out hatred, brings us peace, and humbles earthly pride” (Exsultet). This is Christ’s light at work. This is the way of the saints. It is a magnificent vision of hope – Christ’s light beckons you to be guiding stars for others, walking Christ’s way of forgiveness, reconciliation, humility, joy and peace.
At times, however, we are tempted to close in on ourselves, to doubt the strength of Christ’s radiance, to limit the horizon of hope. Take courage! Fix your gaze on our saints. The diversity of their experience of God’s presence prompts us to discover anew the breadth and depth of Christianity. Let your imaginations soar freely along the limitless expanse of the horizons of Christian discipleship. Sometimes we are looked upon as people who speak only of prohibitions. Nothing could be further from the truth! Authentic Christian discipleship is marked by a sense of wonder. We stand before the God we know and love as a friend, the vastness of his creation, and the beauty of our Christian faith.
Dear friends, the example of the saints invites us, then, to consider four essential aspects of the treasure of our faith: personal prayer and silence, liturgical prayer, charity in action, and vocations.
What matters most is that you develop your personal relationship with God. That relationship is expressed in prayer. God by his very nature speaks, hears, and replies. Indeed, Saint Paul reminds us: we can and should “pray constantly” (1 Thess 5:17). Far from turning in on ourselves or withdrawing from the ups and downs of life, by praying we turn towards God and through him to each other, including the marginalized and those following ways other than God’s path (cf. Spe Salvi, 33). As the saints teach us so vividly, prayer becomes hope in action. Christ was their constant companion, with whom they conversed at every step of their journey for others.
There is another aspect of prayer which we need to remember: silent contemplation. Saint John, for example, tells us that to embrace God’s revelation we must first listen, then respond by proclaiming what we have heard and seen (cf. 1 Jn 1:2-3; Dei Verbum, 1). Have we perhaps lost something of the art of listening? Do you leave space to hear God’s whisper, calling you forth into goodness? Friends, do not be afraid of silence or stillness, listen to God, adore him in the Eucharist. Let his word shape your journey as an unfolding of holiness.
In the liturgy we find the whole Church at prayer. The word liturgy means the participation of God’s people in “the work of Christ the Priest and of His Body which is the Church” (Sacrosanctum Concilium, 7). What is that work? First of all it refers to Christ’s Passion, his Death and Resurrection, and his Ascension – what we call the Paschal Mystery. It also refers to the celebration of the liturgy itself. The two meanings are in fact inseparably linked because this “work of Jesus” is the real content of the liturgy. Through the liturgy, the “work of Jesus” is continually brought into contact with history; with our lives in order to shape them. Here we catch another glimpse of the grandeur of our Christian faith. Whenever you gather for Mass, when you go to Confession, whenever you celebrate any of the sacraments, Jesus is at work. Through the Holy Spirit, he draws you to himself, into his sacrificial love of the Father which becomes love for all. We see then that the Church’s liturgy is a ministry of hope for humanity. Your faithful participation, is an active hope which helps to keep the world – saints and sinners alike – open to God; this is the truly human hope we offer everyone (cf. Spe Salvi, 34).
Your personal prayer, your times of silent contemplation, and your participation in the Church’s liturgy, bring you closer to God and also prepare you to serve others. The saints accompanying us this evening show us that the life of faith and hope is also a life of charity. Contemplating Jesus on the Cross we see love in its most radical form. We can begin to imagine the path of love along which we must move (cf. Deus Caritas Est, 12). The opportunities to make this journey are abundant. Look about you with Christ’s eyes, listen with his ears, feel and think with his heart and mind. Are you ready to give all as he did for truth and justice? Many of the examples of the suffering which our saints responded to with compassion are still found here in this city and beyond. And new injustices have arisen: some are complex and stem from the exploitation of the heart and manipulation of the mind; even our common habitat, the earth itself, groans under the weight of consumerist greed and irresponsible exploitation. We must listen deeply. We must respond with a renewed social action that stems from the universal love that knows no bounds. In this way, we ensure that our works of mercy and justice become hope in action for others.
Dear young people, finally I wish to share a word about vocations. First of all my thoughts go to your parents, grandparents and godparents. They have been your primary educators in the faith. By presenting you for baptism, they made it possible for you to receive the greatest gift of your life. On that day you entered into the holiness of God himself. You became adoptive sons and daughters of the Father. You were incorporated into Christ. You were made a dwelling place of his Spirit. Let us pray for mothers and fathers throughout the world, particularly those who may be struggling in any way – socially, materially, spiritually. Let us honor the vocation of matrimony and the dignity of family life. Let us always appreciate that it is in families that vocations are given life.
Gathered here at Saint Joseph Seminary, I greet the seminarians present and indeed encourage all seminarians throughout America. I am glad to know that your numbers are increasing! The People of God look to you to be holy priests, on a daily journey of conversion, inspiring in others the desire to enter more deeply into the ecclesial life of believers. I urge you to deepen your friendship with Jesus the Good Shepherd. Talk heart to heart with him. Reject any temptation to ostentation, careerism, or conceit. Strive for a pattern of life truly marked by charity, chastity and humility, in imitation of Christ, the Eternal High Priest, of whom you are to become living icons (cf. Pastores Dabo Vobis, 33). Dear seminarians, I pray for you daily. Remember that what counts before the Lord is to dwell in his love and to make his love shine forth for others.
Religious Sisters, Brothers and Priests contribute greatly to the mission of the Church. Their prophetic witness is marked by a profound conviction of the primacy with which the Gospel shapes Christian life and transforms society. Today, I wish to draw your attention to the positive spiritual renewal which Congregations are undertaking in relation to their charism. The word charism means a gift freely and graciously given. Charisms are bestowed by the Holy Spirit, who inspires founders and foundresses, and shapes Congregations with a subsequent spiritual heritage. The wondrous array of charisms proper to each Religious Institute is an extraordinary spiritual treasury. Indeed, the history of the Church is perhaps most beautifully portrayed through the history of her schools of spirituality, most of which stem from the saintly lives of founders and foundresses. Through the discovery of charisms, which yield such a breadth of spiritual wisdom, I am sure that some of you young people will be drawn to a life of apostolic or contemplative service. Do not be shy to speak with Religious Brothers, Sisters or Priests about the charism and spirituality of their Congregation. No perfect community exists, but it is fidelity to a founding charism, not to particular individuals, that the Lord calls you to discern. Have courage! You too can make your life a gift of self for the love of the Lord Jesus and, in him, of every member of the human family (cf. Vita Consecrata, 3).
Friends, again I ask you, what about today? What are you seeking? What is God whispering to you? The hope which never disappoints is Jesus Christ. The saints show us the selfless love of his way. As disciples of Christ, their extraordinary journeys unfolded within the community of hope, which is the Church. It is from within the Church that you too will find the courage and support to walk the way of the Lord. Nourished by personal prayer, prompted in silence, shaped by the Church’s liturgy you will discover the particular vocation God has for you. Embrace it with joy. You are Christ’s disciples today. Shine his light upon this great city and beyond. Show the world the reason for the hope that resonates within you. Tell others about the truth that sets you free. With these sentiments of great hope in you I bid you farewell, until we meet again in Sydney this July for World Youth Day! And as a pledge of my love for you and your families, I gladly impart my Apostolic Blessing. .
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Some Catholic guy commonly known around the Internet as Bender. A lowly servant who happens to be certified as a Master Catechist from the Diocese of Arlington.
Yes, forgive. I forgive those who did this evil thing. He gives me the grace to be able, when we hopefully have peace, to live together with them as children of God. Left to myself, I would not want to accomplish any of these things, and I could not do any of these things myself. It is only because God does exist, that such things are possible. We do not have peace now, and because peace requires both sides to set aside their arms, it may still be necessary to implement the tragic tools of war, but we should do so, not out of hate and vengeance, but only in order to gain that peace.
