In All Things, Charity

Catholics are prone to complain that they do not receive sufficient respect from those outside the Church, especially in the secular world.

One reason for secular disregard for the Church is an incomprehension of or opposition to those teachings and disciplines of the Catholic Church that run counter to the prevailing mood.

But another reason for the lack of external respect may reside in the internal deficit in respect.

The manner of discourse in the Church often is deprived of Christian love. How then can we, the Church, demand respect from non-Catholics when we can’t even tolerate one another?

The manner of discourse in the Church often is deprived of Christian love. How then can we, the Church, demand respect from non-Catholics when we can’t even tolerate one another?

We give counterwitness to Christ’s love when we denounce, deride, insult, denigrate, scorn, misrepresent, ridicule, suspect, slander, doubt, and label one another — or even tolerate such behaviour when we observe it.

The treatment which some Catholics, including priests and even the pope, are subjected to for preaching Christ’s love (or what they sincerely believe to be expressions of Christ’s love) is nasty and destructive.

It is a bitter irony that the supposed defenders of Christ so often violate the most important of his commandment: that “you love one another as I have loved you” (Jn 13:34-35). On its most basic level, the commandment mandates us to uphold the dignity of every human being.

Disagreement need not mean discord. The followers of Christ have differed over all manner of subjects, even in apostolic times. Peter and Paul had fundamental disagreements and debated those vigorously.

Disagreement need not mean discord. The followers of Christ have differed over all manner of subjects, even in apostolic times. Peter and Paul had fundamental disagreements and debated those vigorously. But in arguing their positions they did not occupy adversarial positions, or question the other’s good faith.

Paul did not present Peter with accusations of heresy. When we feel qualified to issue the very serious accusation of heresy, we ought to be very certain that we don’t issue it falsely or even loosely. If we apply that accusation falsely or loosely, we might violate the Eighth Commandment.

When we feel qualified to issue the very serious accusation of heresy, we ought to be very certain that we don’t issue it falsely or even loosely. If we apply that accusation falsely or loosely, we might violate the Eighth Commandment.

Catholics will always differ with one another, even at highest hierarchical levels. They will have diverging views on what our Lord expects of us, on how to interpret and apply particular theologies, doctrines and disciplines, on how to understand the Church and the nature of its authority.

It is arrogant to believe that one’s conclusions on such matters — in as a far as they do not challenge the deposits of our faith — are invariably beyond deliberation or reform.

If there was no debate, then there would be no room for the Church to grow. It would be static and lifeless. The principle of “Ecclesia semper reformanda est” (The Church is always in need of reform”) did not perish with the last (and ongoing) renewal of the Church.

At some points in the Church’s history, reforms were seismic: The Apostles’ reception of the Gentiles; the contests with various heresies in the Early Church; the Gregorian reforms of the 11th century; the Counterreformation with the Council of Trent; the teachings and spirit of the Second Vatican Council which find such resonant expression in Pope Francis pontificate, among others.

At other times, reforms evolve as the Church reads signs of the times and adapts accordingly, where it is possible. This requires a patient and open dialogue that acknowledges the presence of the Holy Spirit in all we do.

Healthy debate, conducted in a spirit of charity and love for the faith, does not damage the Church. Rather, it helps nourish the living body of Christ.

Some of our greatest saints in their times posed uncomfortable questions of the Church. How different our Church might be if not for the questioning, in love and charity, of St Francis of Assisi?

Some of our greatest saints in their times posed uncomfortable questions of the Church. How different our Church might be if not for the questioning, in love and charity, of St Francis of Assisi?

It is not admissible to attack the good faith of fellow Catholics, regardless of the depth of disagreement.

Whether conservative or progressive (in as far as these labels are at all meaningful), Catholics have the right to appeal to the teaching authority of the Church on matters that are not essential to our faith. That in itself does not exclude them from being in good standing with the Church — whereas to claim that they are may be an act of error itself.

Catholic discourse must be governed by the dictum often misattributed to St Augustine of Hippo but quoted approvingly by Pope John XXIII in his first encyclical, Ad Petri cathedram (1959): “In essentials, unity; in non-essentials, liberty; in all things, charity.”