Voting - The Catholic Obligation
© 2004 Randal D. Noller, † The
Bombarded with
literally thousands of conflicting messages every day, how are we to know how
to vote and participate in political and public life?
Many of us tend to identify more with one political party over another, be it
Democrat, Republican, or some other party. We tend to identify ourselves as
either conservative or liberal, and some choose according to a favorite issue
or two. Unfortunately, some also choose – usually subconsciously – according to
which political television advertisement or image “strikes” them most, or by a
particular issue they feel strongly about despite moral consequences.
However, as Catholics we have a solemn and very serious obligation to cast our
votes based on Catholic moral criteria. We are compelled to inform our
consciences according to the truth. [1]
We must first understand what conscience is – and is not. Gaudium et Spes tells
us that conscience is not one’s feelings or emotional impulses, but rather a
sense of the voice of God’s law telling us to “do this, shun that.” [2] It is a
reflective judgment of moral deliberation in order to reach a rational and
truthful conclusion. [3] In order to examine our conscience in this way, we must
first understand basic principles of morality and the teachings of the Church.
We cannot simply go to Mass each week and thereby believe we know what the
Church teaches in respect to moral issues having to do with politics and
society. We are instead required to inform our consciences according to the
truth. It is important to understand that our conscience must be properly
formed if it is to be of value.
Conscience, as the judgment of an act, is not exempt from the possibility of
error. As the Council puts it, “not infrequently conscience can be mistaken as
a result of invincible ignorance, although it does not on that account forfeit
its dignity; but this cannot be said when a man shows little concern for
seeking what is true and good, and conscience gradually becomes almost blind
from being accustomed to sin. [4]
This is not simply an emotional exercise, but rather it is an obligation to
exert intellectual effort to learning and attention to the sacred teaching of
the Church. We must follow our conscience, but also understand that our
conscience does not create moral truth, nor decide it. It is for the conscience
to perceive truth and for each of us to understand that we can perceive
incorrectly. It is entirely possible to be quite sincere about our attempts to
do right, but still be wrong. The remedy for this situation is to seek truth,
instruction and enlightenment from the teachings of the Church.
This holds true for our participation in public and political life – to include
how we vote – just as it holds true in other areas of our lives. Saint Thomas
Moore stated it simply, “Man cannot be separated from God, nor politics from
morality.” [5] In the play A Man for All Seasons, he states, “I believe, when
statesmen forsake their own private conscience for the sake of their public
duties…they lead their country by a short route to chaos.”
Many people consider the “separation of Church and State” to be an obstacle or
even an excuse to vote in ways incompatible with the truthful teachings of the
Church. As a point of clarification, many people “know” that this separation of
church and state is in the Constitution of the
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 of public life and in
culture. The branch, engrafted to the vine which is Christ, bears its fruit in
every sphere of existence and activity. [6]
Some of the most obvious issues we must consider are: abortion; euthanasia;
family life and marriage; so-called “gay marriage”; assistance to the poor and
homeless; capital punishment; and others.
These are some of the most primary issues, above many of our personal and
popular favorites, i.e. the current war; gun control; tax increases or cuts,
and others, which we are certainly also free to choose among. We as Catholics
must vote in certain ways on these and other primary issues. If we are to be
faithful to God’s Word and to His teachings through the Church, how we vote on
these issues is not a choice – it is an obligation. These are moral choices
over political ones.
These moral priorities can be generally included in broader categories:
Protecting Human Life; Promoting Family Life; Pursuing Social Justice; and
Practicing Global Solidarity. The overriding themes are: Life and Dignity of
the Human Person; Call to Family, Community, and Participation; Rights and
Responsibilities; Option for the Poor and Vulnerable; Dignity of Work and the
Rights of Workers; Solidarity; and Care for God’s Creation. [7] All of course
should be considered carefully, and all are of paramount importance. I maintain
however, that without the right to life, no other rights are possible. For that
reason, the main focus of this writing is on abortion and euthanasia.
The Church teaches on many social issues and Catholics may legitimately
disagree on many of them, or on the methods that should be used to address
them. One can disagree for example, on how we should help the poor or assist
other nations in eliminating human rights violations. We cannot however, say we
do not care about the issues or that injustices are acceptable or permissible.
We cannot ignore the right to human life because it is fundamental in order to
have any other rights. It is the primary consideration among all others.
Abortion and Euthanasia:
In the
Scientific progress has resulted in
advances that are unsettling for the consciences of men and women and call for
solutions that respect ethical principles in a coherent and fundamental way. At
the same time, legislative proposals are put forward which, heedless of the
consequences for the existence and future of human beings with regard to the
formation of culture and social behaviour, attach the very inviolability of
human life. Catholics, in this difficult
situation, have the right and duty to recall society to a deeper
understanding of human life and to the responsibility of everyone in this
regard. John Paul II, continuing the constant teaching of the Church, has
reiterated many times that those who are directly involved in lawmaking bodies
For them, as for every Catholic, it is impossible to promote such laws or to
vote for them. [8] (emphasis added)
The Commandment of God is clear: “You shall not kill.” [9] It is also clear
that both abortion and euthanasia are intrinsically evil and contrary to
Christian teaching.
The first right of the human person is his life. He has other goods and some
are more precious, but this one is fundamental – the condition of all others.
Hence it must be protected above all others. It does not belong to society, nor
does it belong to public authority in any form to recognize this right for some
and not for others; all discrimination is evil, whether it be founded on race,
sex, color or religion. It is not recognition by another that constitutes this
right. This right is antecedent to its recognition; it demands recognition and
it is strictly unjust to refuse it. [10]
Any discrimination based on the various stages of life is no more justified
than any other discrimination. The right to life remains complete in an old
person, even one greatly weakened; it is not lost by one who is incurably sick.
[11]
More to the issue of how we are to vote, the Sacred Congregation for the
Doctrine of the Faith puts it quite clearly.
It must in any case be clearly understood
that whatever may be laid down in civil law in this matter, man can never obey
a law which is in itself immoral, and such is the case of a law which would
admit in principle the liceity of abortion. Nor can he take part in a
propaganda campaign in favor of such a law, or vote for it. Moreover he may not collaborate in its application.
It is, for instance, inadmissible that doctors or nurses should find themselves
obliged to cooperate closely in abortions and have to choose between the law of
God and their professional situation. [12] (emphasis added)
“Catholics who publicly dissent from the
Church’s teaching on the right to life of all unborn children should recognize
that they have freely chosen by their own actions to separate themselves from
what the Church believes and teaches. They have also separated themselves in a
significant way from the Catholic community.” [13]
Taking this a
step further, one could argue that voting for a “pro-choice” candidate for
office is a sin. Remember the questions and examination of conscience prior to
Confession: “Have you had an abortion? Have you helped anyone obtain an
abortion? …” While arguably an indirect assistance, placing a vote for a
pro-choice candidate may well help someone obtain an abortion or further the
legalization or practice of euthanasia, often known as “mercy killing.”
While many view this as such a remote form of cooperating in abortion,
Catholics and other Christians must closely examine motives and consciences, as
well as effects. The politician who votes for abortion is a clear accomplice,
giving his formal cooperation with abortion. He understands the intention of
the act and is supporting it in a tangible way. If the Catholic votes for this
politician, understanding that the politician will vote to further legalize or
make abortion more accessible, or even to provide additional tax dollars to
promote it, then the voter is just as clearly involved, though one step further
removed. If you compare this situation to sexism, racism, slavery, or any other
form of discrimination, people would be generally outraged against that
politician. It should be even more so when the issues concern life itself.
Again, no other rights are possible without first the right to one’s very life.
The Second Vatican Council condemned attacks against human life.
Whatever is opposed to life itself, such
as any type of murder, genocide, abortion, euthanasia, or willful
self-destruction, whatever violates the integrity of the human person, such as
mutilation, torments inflicted upon body or mind, attempts to coerce the will
itself…all these things and others like them are infamies indeed. They poison
human society, and they do more harm to those who practise them than to those
who suffer from the injury. Moreover, they are a supreme dishonour to the
Creator. [14]
Another issue to be considered is the notice given to us that these actions
harm those who practice them more than those who suffer from the injury. We as
voting Catholics must be concerned not only with the unborn child murdered in
the womb, but with its mother, father, medical staff performing the abortion,
and even with others who may assist materially in some way or offer incorrect
advice. This even holds true for the pro-abortion politician, and is all the
worse if the politician is Catholic. All these souls are endangered each time
an abortion is performed. This is our business, as we have been commanded by
Christ. He has commanded us, “You shall love your neighbor as yourself,” [15]
and further, “I give you a new commandment: love one another. As I have love
you, so you also should love one another.” [16]
We are to love one another as Christ Himself loved us. Christ loved us such
that he suffered and died an excruciating death, and then rose from the dead so
that we could be saved from our sins and live eternal life with Him. He cares
deeply for our lives and our eternal souls. By that example, we cannot sit idly
by and allow millions of souls to be endangered each year to abortion and other
crimes against God and human dignity. We most certainly cannot play a part in
endangering those souls. We have been commanded by Christ Himself to love
others as He loves us. We must take action to be truly faithful Catholics
participating in public life. We must strive to preserve life and human
dignity. We must inform our consciences according to the truth. We must
participate accordingly in public life. One of the methods we must exercise to
fulfill our obligations as faithful Catholics is to vote for political
candidates that support the true teachings of the Church, and to oppose those
who dissent from sacred truth.
Life, family and social justice are all primary moral considerations for
Catholics in the voting booth. Nothing however, can exist without first – life.
Endnotes:
[1] Rom. 2:15-16: “They show that the demands of the law are written on their
hearts, while their conscience also bears witness and their conflicting
thoughts accuse or even defend them on the day when, according to my gospel,
God will judge people’s hidden works through Jesus Christ.”
[2] Gaudium et spes, no. 16
[3] An Introduction to Moral Theology, 2nd Ed., Dr. William E. May, pp. 58
[4] Veritatis Splendor, no. 62
[5] Doctrinal Note on Some Questions Regarding the Participation of Catholics
in Public Life, Congregation for the Doctrine of the Faith, Ch. I, no. 1, Nov.
2002
[6] ibid Ch. III, no. 5
[7] Faithful Citizenship: Civic Responsibility for a New Millennium, Unites
States College of Catholic Bishops, 1999
[8] Doctrinal Note on Some Questions Regarding the Participation of Catholics
in Public Life, Congregation for the Doctrine of the Faith, Ch. III, no. 4
[9] Exodus 20:13, “You shall not kill.” The Ten Commandments/Decalogue given to
Moses on
[10] Declaration on Procured Abortion, no. 11, Sacred Congregation for the
Doctrine of Faith, Nov. 1974
[11] ibid., no. 12
[12] ibid, no. 22
[13] Pastoral Statement, “A Time For Honesty” Rev. John J. Myers, Archbishop of
Newark.
[14] Gaudium et spes, no. 27; Evangelium Vitae, no. 3
[15] Matthew 22:29, “The second [commandment] is like it: You shall love your
neighbor as yourself.”
[16] John 13:34, “I give you a new commandment: love one another. As I have
loved you, so you also should love one another.”
* All Biblical references contained herein are taken from the Saint Joseph Edition
of The New American Bible, Catholic Book Publishing Co.,
© 2004;
Randal D. Noller, † The
Humanae Vitae Today - On
Contraception
By Randal D. Noller, † The
Humanae Vitae is Pope Paul VI’s 1968 encyclical
on the regulation of birth. It is perhaps the most controversial and
misunderstood document ever released from the Roman Catholic Church.
In order to understand Humanae Vitae and today’s environment in regards to the
encyclical and artificial contraception, it is first necessary to briefly
review some historical context and events.
HISTORY OF BIRTH CONTROL
Contraception, or “birth control” as it has been often called, apparently
seeking to connote “responsibility,” reaches back in human history to ancient
times. Some studies in anthropology indicate that as far back as 2700 B.C.
contraception existed, as evidenced by discovered remnants of papyri, an
ancient Egyptian precursor to paper. A Greek physician, Soranos (98-139 A.D.)
also described several methods of contraception. During this time, it is noted
that abortion and even infanticide were common within the
Genesis 38: 1-11 describes what is often called the story of Onan, noting that
“…he spilled his semen on the ground, lest he should give offspring to his
brother.”
We can readily see that contraception is neither new nor a result of modern
development.
CHRISTIAN TEACHINGS
Throughout history, until the twentieth century, Christian teaching has
uniformly condemned artificial contraception. The story of Onan states, “And
what he did was displeasing in the sight of the Lord, and he slew him also.” In
this case, Onan’s sinful method of birth control warranted the death penalty.
Thomas Aquinas taught as a scholastic that sexual pleasure was good, but must
not be separated from reason. Again, the primary purpose of marriage and sex
was procreation. During the Renaissance, St. Alphonsus Liguori once again
affirmed procreation as the primary end of marriage and sexuality.
Our separated brethren in the Protestant traditions often quoted the story of
Onan in order to condemn contraception. Martin Luther called Onan’s action a
“sin greater than adultery or incest.” Calvin called it, “a monstrous thing.”
Both condemned practices which destroyed procreation as a part of the marital
act.
God obviously favors both the unitive and procreative elements of marriage.
Among His blessings was His promise than none should be barren.
"And because you hearken to these ordinances and keep and do them, the
Lord your God will keep with you the covenant and the steadfast love which he
swore to your fathers to keep; he will love you, bless you, and multiply you;
he will also bless the fruit of your body and the fruit of your ground, our
grain and your wine and your oil, the increase of your cattle and the young of
your flock in the land which he swore to your father to give you. You shall be
blessed above all peoples; there shall not be male or female barren among you,
or among your cattle."
It was not until 1930 during the Anglican Bishops’ Lambeth Conference that any
Christian denomination or tradition broke ranks with this historically
universal position. In Resolution 15, plenty of room was given to those who
chose to use contraceptive methods as a means of controlling pregnancy and
birth. It states:
"Where there is clearly felt moral obligation to limit or avoid
parenthood, the method must be decided on Christian principles. The primary and
obvious method is complete abstinence from intercourse (as far as may be
necessary) in a life of discipline and self-control lived in the power of the
Holy Spirit. Nevertheless in those cases where there is such a clearly felt
moral obligation to limit or avoid parenthood, and where there is a morally
sound reason for avoiding complete abstinence, the Conference agrees that other
methods may be used, provided that this is done in the light of the same
Christian principles. The Conference records its strong condemnation of the use
of any methods of conception control from motives of selfishness, luxury, or
mere convenience."
THE
CONSTANT TEACHINGS OF THE
In continuing Christian teaching and in response to the Anglican Lambeth
Conference’s implied approval of contraception, Pope Pius XI wrote an
encyclical in December 1930, entitled, “Casti Connubi.” In it, after describing
the holiness and origins of marriage as being from the Creator, he wrote:
"And now, Venerable Brethren, we shall explain in detail the evils opposed
to each of the benefits of matrimony. First, consideration is due to the offspring,
which many have the boldness to call the disagreeable burden of matrimony and
which they say is to be carefully avoided by married people not through
virtuous continence (which Christian law permits in matrimony when both parties
consent) but by frustrating the marriage act. Some justify this criminal abuse
on the ground that they are weary of children and wish to gratify their desires
without their consequent burden. Others say that they cannot on the one hand
remain continent nor on the other can they have children because of the
difficulties whether on the part of the mother or on the part of family
circumstances.
But no reason, however grave, may be put forward by which anything
intrinsically against the nature may become conformable to nature and morally
good. Since, therefore, the conjugal act is destined primarily by nature for
the begetting of children, those who in exercising it deliberately frustrate
its natural power and purpose sin against nature and commit a deed whish is
shameful and intrinsically vicious."
He goes on to call contraception a “foul stain” and says that those who
exercise it are “branded with the guilt of a grave sin.” Again in 1951, Pope
Pius XII condemned the use of contraceptives in his “Address to Midwives.”
A slight “stall” of sorts occurred in 1965 during the Second Vatican Council
when Pope Paul VI determined that no teachings on sexuality be formed until he
received results from a commission on birth control previously established by
Pope John XXIII in 1963.
Gaudium et Spes, Pope Paul VI’s 1965 Pastoral Constitution on the Church in the
Modern World, addresses problems related to artificial contraception by saying,
“But where the intimacy of married life is broken off, its faithfulness can
sometimes be imperiled and its quality of fruitfulness ruined, for then the
upbringing of the children and the courage to accept new ones are both
endangered.”
In 1966, the commission presented its findings to the Pope. However, the
commission members had agreed that there would be no majority or minority
report. The commission had essentially determined that the previous teaching
forbidding contraception had not been infallible and that contraception was not
intrinsically evil, paving the way for married couples to determine for
themselves whether to use contraception. Some members, outside that agreement,
wrote what is known as a “minority report” and disagreed with the findings of
the commission. They asked Pope Paul VI to continue to uphold the traditional
teachings of the Church.
Humanae Vitae was Pope Paul VI’s 1968 response to the commission and to the
issue itself. He reaffirmed the Church’s traditional teaching, and affirmed
equal status and inseparability of both the procreative and unitive aspects of
marital sex. He went on to emphasize the teaching authority of the Church,
based on natural law and illuminated by divine Revelation. Regarding marital
union and procreation, he states:
"The reason is that the fundamental nature of the marriage act, while
uniting husband and wife in the closest intimacy, also renders them capable of
generating new life – and this as a result of laws written into the actual
nature of man and of woman. And if each of these essential qualities, the
unitive and procreative, is preserved, the use of marriage fully retains its
sense of true mutual love and its ordination to the supreme responsibility of
parenthood to which man is called."
In his writing on the consequences of artificial contraception, Pope Paul VI
offers us warnings. These warnings, in light of our present social
circumstances, seem prophetic. He warns us that the consequences include a
general lowering of moral standards; a reduction of women to the status of mere
instruments for the satisfaction of one’s own desires, and a general lowering
of standards of the affection and partnership of marriage. Further, he warns
that public authorities may impose contraception on its populace without regard
to moral law.
Familiaris Consortio, by Pope John Paul II, in 1981 stressed that
"contraception is contradictory to total and reciprocal self-giving
love." He says that those who use it are not really capable of giving
themselves fully to one another.
Pope John Paul II’s Veritatis Spendor in 1993 stresses moral absolutes and that
even when attempting to choose artificial contraception as a “lesser evil,” it
remains intrinsically evil and sinful.
The 1994 Catechism of the Catholic Church addresses the regulation of
procreation and warns that spouses must act “in conformity with the objective
criteria of morality,” and continuing on to address periodic continence. Today,
we learn proper methods of this in the Natural Family Planning program.
DISSENT
Many have disagreed with the tenets of Humanae Vitae, most often quoting
“following one’s conscience” as justification for disagreeing with this Church
teaching. The Catechism however, admonishes us to remember that our conscience
can make erroneous judgments and that it is our duty to properly form our
conscience if it is to be of use to us.
In 1968, a group of Catholic theologians headed by Fr. Charles Curran of
Meanwhile, the 1960’s and the sociological movements of the so-called “sexual
revolution” were in full bloom. “Freedom” was nearly idolized as a human’s most
precious right. Freedom in this sense however, meant to do as one chose,
without regard to morality, tradition, or other “restrictions.”
Dissent from the teachings of the Church seemed to take on a new meaning, and
grew in scope and social acceptance. This trend continues in many ways today,
as evidenced by statements made during the recent Presidential campaign. Again,
“following one’s conscience” was noted as the reason justifying dissent from
the holy and traditional teachings of the Church. Dissidents rarely seem to
include the word “informed” when discussing conscience. Scripture tells us that
the law of God is written on our hearts and that even our conscience may accuse
us before God’s judgment. This is reiterated by the Church, telling us that
conscience is not one’s feelings or emotional impulses, but rather a sense of
the voice of God’s Law, which tells us to, “do this, shun that.” Conscience
instead is, “a reflective moral judgment that serves to bring to a conclusion a
process of moral deliberation.” Simply deciding for ourselves based on how we
“feel” is not sufficient.
TODAY’S ENVIRONMENT
Today’s environment is truly a realization of Pope Paul VI’s warnings, and
more. As he indicated, marriage is disintegrating, with nearly fifty percent
ending in divorce. Marital infidelity is almost expected. Sex, no longer a
symbol of marital love, is now used to promote products and as “entertainment.”
It has become a selfish, self-centered pleasure overwhelming God’s intent that
it be an integral and inseparable part of the sacrament of marriage. The
unitive and procreative elements of marriage have been separated – forced apart
by many. His warning that man would lose respect for woman has been realized in
more ways than he could likely have imagined, with women becoming mere
instruments of personal, sexual enjoyment. His admonishment to be concerned
about the use of contraception by public authorities, imposing it on their
populations, has been evidenced in many developing nations, and most notably in
CONCLUSION
The Church’s teachings on contraception are as true and infallible today as
they have historically been. We are reaping the results of dissent and
immorality in the disintegration of moral norms “across the board.” Our
“culture of death” no longer fosters respect for life or for each other as
human beings. Families and marriages are collapsing before our eyes.
We, as Catholic lay people must maintain our discipline and strive to adhere to
Truth if we are to lead the way for others to find and rekindle a desire to do
God’s will and to fulfill His divine and loving plan for humanity.
BIBLIOGRAPHY
Hartman, Megan, Humanae Vitae: Thirty Years of Discord and Dissent, Conscience
Magazine, Autumn 1998 issue.
Curran, Charles E., Hunt, Robert E., et al, Dissent in and for the Church, New
York, Sheed & Ward, 1969
Aquinas, St. Thomas, Summa Theologiae, I-II
Smith, Janet, Why Humanae Vitae Was Right: A Reader, Ignatius Press, San
Francisco, 1993
Contraception: Why Not? http://www.sjy.org/church/teachings.asp
Designed for Desire, RBC Ministries,, Grand Rapids, Mich. Copyright 2003,
http://discoveryserieis.org/cb932
Duffner, Fr. Paul A., O.P., Humanae Vitae After 25 Years, The Rosary Light
& Life – Vol. 47, No.1, Jan.-Feb. 1994,
http://www.rosary-center.org/1147n1.htm
Smith, Janet, Humanae Vitae: A Challenge to Love, New Hope, Kentucky: New Hope
Publications
Catechism of the Catholic Church, Second Edition, Libreria Editrice Vaticana,
English Translation copyright 1994 by United States Catholic Conference, Inc.
Code of Canon Law, Latin-English Edition, New English Translation, Canon Law
Society of America, Washington, DC, 1999
May, William E., An Introduction to Moral Theology, Second Edition, Our Sunday
Visitor, Huntington, IN, 2003
Pope John Paul II, Familiaris Consortio, Libereria Editrice Vatican, 1981
Pope John Paul II, Evangelium Vitae, 1995
Pope Paul VI, Gaudium et Spes, 1965
Pope Paul VI, Humanae Vitae, 1968
Pope Paul VI, Dignitatis Humanae, 1965
Wojtyla, Karol, Love & Responsibility, Ignatius Press, San Francisco, 1981
Marriage, Divorce and The Pauline Privilege
©
2005, Randal D. Noller † The
Catholics, along with others in the
"Marriage is dead! The twin vises of
church and law have relaxed their grip on matrimony. We’ve been liberated from
the grim obligation to stay in a poisonous or abusive marriage for the sake of
the kids or for appearances. The divorce rate has stayed constant at nearly 50
percent for the last two decades. The ease with which we enter and dissolve
unions makes marriage seem like a prime-time spectator sport, whether it’s
Britney Spears in Vegas or bimbos chasing after the Bachelor."
The Roman Catholic Church has always viewed marriage quite differently.
Marriage by its very nature is permanent and is elevated to the level of a
sacrament. Christ Himself affirmed the indissolubility of marriage when He
said, “So they are no longer two but one. What therefore God has joined
together, let no man put asunder.”
Christian marriage according to God’s law establishes three relationships: the
relationship between husband and wife (“they shall become as one flesh”); a
second between God and the man; and a third between God and the woman. God is
the constant factor in this triangular relationship, which can only be
dissolved by the death of one of the spouses.
The Council of Trent defined Catholic doctrine on the sacrament of marriage,
“The first parent of the human race, under the influence of the Divine Spirit,
pronounced the bond of Matrimony perpetual and indissoluble…”
The Code of Canon Law states, “The matrimonial covenant, by which a man and
woman establish between themselves a partnership of the whole life and which is
ordered by its nature to the good of the spouses and the procreation and
education of offspring, has been raised by Christ the Lord to the dignity of a
sacrament between the baptized.”
Further, “The essential properties of marriage are unity and indissolubility,
which in Christian marriage obtain a special firmness by reason of the
sacrament.”
Invalid Marriage
Human beings in weakness or lack of understanding or knowledge, sometimes make
serious mistakes. Under certain conditions, the Church recognizes this and
distinguishes between valid and invalid marriages.
Certain marriages are invalid from the beginning due to impediments to
marriage. Discovered ahead of time, these impediments would require that the
marriage not be performed. At times, they are not discovered until after the
fact. Canon Law specifies several Diriment impediments , which make invalid and
nullify marriage between the persons affected by them. These include the
following:
Insufficient age (minimum 16 years for men and 14 years for women)
Perpetual impotence of either party dating from before the marriage. This is
simply the inability to perform the marital act, and does not include
sterility.
Bond of Prior Marriage – a previous valid marriage exists, which has not been
dissolved.
Disparity of Cult – This impediment nullifies marriage between an unbaptized
person and one baptized in or converted to the Catholic faith.
Sacred Orders – Clerics cannot validly marry
Solemn Vows – Religious who have taken solemn vows cannot marry
Abduction – One abducted and forced to marry
Crime – Adultery accompanied by a promise to marry or their attempt at civil
marriage; adultery accompanied by the murder of the lawful spouse; mutual
cooperation in the murder of the lawful spouse.
Consanguity – A blood relationship between husband and wife’s blood relatives
in the direct line (through second cousins).
Affinity – Affinity creates between a husband and wife’s blood relatives. (A
widow or widower may not marry a parent or grandparent or direct descendant of
a deceased spouse.)
Public Decency – A relationship resembling affinity that arises from an invalid
marriage or notorious concubinage through the first cousins.
Spiritual Relationship – arising from baptism, invalidates the marriage of the
baptized person with his or her sponsor or minister of the sacrament.
Legal Relationship – Relationship by adoption, which would invalidate the
marriage by civil law.
In many of these cases, or in the case of an unconsummated marriage, the Church
can find that the marriage is invalid or null. In a finding of nullity, the
marital bond can be dissolved, or annulled, indicating that the marriage was
not valid and therefore not binding. This process must take place through the
Tribunal at the diocese where the persons reside. The declaration of nullity is
a finding that something essential was lacking in the marriage. Depending on
the specific reason and situation, the Church may find that the union was null
from the beginning and not spiritually binding for life. Some of these reasons
are listed as impediments, but each situation has specific facts which must be
considered by the Tribunal. An annulment does not constitute a moral judgment
of the persons, but rather a finding of the facts of the marriage.
The Pauline Privilege
Some have called the Pauline Privilege a “Catholic divorce.” It is not. A
Pauline Privilege is the dissolution of a purely natural (not sacramental)
marriage which had been contracted between two non-Christians, one of whom has
since become a Christian. The Pauline Privilege is so-named because it is based
upon the apostle Paul's words in I Corinthians. As you read further, you will
see that the Pauline Privilege is no simple formula, and is certainly not a
divorce. Neither Christ nor the Church accepts divorce, and as we have seen,
marriage is truly sacred. Some marriages however, were not sacred from their
beginning. In these marriages, neither party was a Christian or a Catholic.
When at a later time, one partner converts and is baptized, questions about the
marriage may arise. The Pauline Privilege differs from an annulment because it
dissolves a real but natural marriage. An annulment is a declaration that there
never was a valid marriage to begin with.
“A marriage entered into by two non-baptized persons is dissolved by means of
the Pauline Privilege in favor of the faith of the party who has received
baptism by the very fact that a new marriage is contracted by the same party,
provided that the non-baptized party departs.”
The Pauline Privilege is based upon
“To the rest I say, not the Lord, that if any brother has a wife who is an
unbeliever, and she consents to live with him, he should not divorce her. If
any woman has a husband who is an unbeliever, and he consents to live with her,
she should not divorce him…But if the unbelieving partner desires to separate,
let it be so; in such a case, the brother or sister is not bound. For God has
called us to peace.”
Valid Christian marriage performed without impediment as noted above cannot be
dissolved or annulled. “The marriage bond has been established by God Himself
in such a way that a marriage concluded and consummated between baptized
persons can never be dissolved.”
God does however, dissolve the marital relationship in certain circumstances.
The simplest example would be the death of a spouse.
"Thus a married woman is bound by law to her husband as long as he lives;
but if her husband dies she is discharged from the law concerning her husband.
… But if her husband dies she is free from that law, and if she marries another
man she is not an adulteress. "
We can see then, that the marriage relationship can be dissolved under certain
circumstances and that God recognizes this dissolution. In the case of
dissolution by the death of a spouse, He recognizes the right of the living
spouse to remarry.
The Pauline Privilege does not apply to the death of a spouse, but recognizes
that certain marriages, while valid, were not sacramental (not “Christian”). A
marriage between two unbaptized persons is not a sacramental marriage.
"Then only may the yoke of the matrimonial bond with an infidel be
understood to be loosed when the convert spouse…proceeds to another marriage
with a believer."
If the non-believing party agrees to live with the believer in peace, then they
should remain married. However, if the non-believing party does not agree to
live in peace, then the believing party can be released from the bond of the
non-sacramental marriage and is free to remarry. Even if the non-believing
spouse agrees, but then acts contrary to this by abusing the Christian
religion, tempting the Christian to infidelity, prevents the children from
being raised in Christian faith, or becomes votia temptation for the Christian
to commit mortal sin, then the latter retains the right to proceed to a new
marriage.
Because of the serious and threatening conditions of a believer living with a
non-believer, the Church determines in most circumstances to interpret the
meaning of living in peace as whether the non-Christian is willing to accept
the faith as a Catholic. In the case that the non-Christian refuses, then
permission may be granted to the believing party to enter into a new marriage
and thereby dissolve the previous one. This is what is meant when the Pauline
Privilege is used in favor of the faith. The Church has then, the right to – in
favor of the faith - dissolve a marriage that was contracted in infidelity
(unbelief). Since according to I Cor. 7:12-15, these marriages are not
absolutely indissoluble according to Divine right as stated by
"I will give you the keys of the kingdom of heaven, and whatever you bind
on earth shall be bound in heaven, and whatever you loose on earth shall be
loosed in heaven."
The Pope has determined that the local bishops exercise this authority. The
diocesan Tribunal reviews each case for final determination.
The Petrine Privilege
The Pauline Privilege does not apply when a Christian has married a
non-Christian. In those cases, a natural marriage exists and can be dissolved
for a just cause, but by what is called the Petrine Privilege rather than by
the Pauline Privilege. The Petrine Privilege is so-named because it is reserved
to the Holy See, so only
A biblical precedent for the Petrine Privilege, where some of the faithful
marry unbelievers and then are permitted to divorce them, is found in the book
of Ezra where the Jews put away their foreign (pagan) wives.
"…We have broken faith with our God and have married foreign women from
the people of the land…Therefore let us make a covenant with our God to put
away all these wives and their children, according to the counsel of my
lord…"
"…separate yourselves from the peoples of the land and from the foreign
wives."
It is unfortunate in our society today that divorce has become a fact of life.
Even otherwise good and faithful Catholics have been affected by this sad
situation, and they then find themselves outside full communion with the
Church. John Paul II has issued numerous letters to the bishops reminding them
that divorced and remarried Catholics cannot receive the Eucharist if they do
not have a decree of nullity, or approved and invoked Pauline Privilege or
Petrine Privilege. This is not a new “rule” of the Church, but simply reaffirms
the Church’s constant teachings on the indissolubility of sacramental marriage
and the conditions necessary to worthily receive Communion.
It is true that some well-meaning priests and some dissenting theologians have
offered contrary advice in the name of “pastoral considerations” not wanting to
“punish” or alienate otherwise “good people” who have suffered in some way from
a first marriage. The answer seems harsh, but is simple – the bond of a valid
and sacramental marriage lasts until death – period. If the person’s conditions
warrant, application should be made through the local priest to the diocese for
consideration of a Pauline Privilege or other status as discussed. However, a
word of caution is advised in this situation. A divorced Catholic who is
waiting on the judgment from a diocesan tribunal is not even free to date, much
less remarry until he receives the decree. A person in this situation must rely
on God’s grace to carry the cross of loneliness, and attempt to use his time
productively for the good of the Church. The person should talk with his priest
as often as necessary and attempt to understand that our union with the Mystical
Body of Christ can provide us with both consolation and with the strength to
fulfill our moral duties in any given situation.
While a civil divorce in and of itself does not prevent Catholics from
receiving the Eucharist, this assumes that they are living chaste lives and are
in a state of grace free from mortal sin. A remarriage outside the Church
however is an adulterous and therefore sinful relationship. Such people commit
a mortal sin each time they engage in marital relations. A person in the state
of mortal sin cannot receive Communion. This denial of access to the Eucharist
because of remarriage after divorce is addressed in the Catechism:
“…they cannot receive Eucharistic communion as long as this situation persists.
For the same reason they cannot exercise certain ecclesial responsibilities.
Reconciliation through the sacrament of Penance can be granted only to those
who have repented for having violated the sign of the covenant of fidelity to
Christ, and who are committed to living in complete continence.”
These are difficult words to say to fellow human beings and especially to
fellow Catholics whom we love. Being “sensitive” however does not help them,
but only advances their state. We do not advance their salvation by reaffirming
them in error. Dealing with people, most especially friends and loved ones, who
are in invalid marriages is not easy. However, we do them good by telling them
the truth.
We must also understand that having a failed marriage, and even entering into a
second - if invalid marriage, does not make them “bad people.” Our sinful
culture is the result of a society that advances contraception, divorce,
homosexuality, pornography and even the denial of God. It comes as no surprise
that some Catholics along with others will be lulled into a false belief. It is
our duty however, to educate them and if possible assist them in determining a
way back into full communion with the Church. If we love them and wish the good
of their immortal souls, we must implore them to get themselves back on the
straight path with our Lord and His Holy Church.
Several options have been pointed out. For some, a decree of nullity will be
the appropriate option. Many others will find that the Pauline Privilege will
allow them to re-enter the Church in the fullness that Christ intends. A few
may find that the Petrine Privilege is required. All of these options take some
time and it is the petitioner’s responsibility to get the facts, discuss the
situation with his priest and then act according to his conscience as educated
by Christ and the Church.
Conclusion
Many Catholics who are divorced or on their second marriage can in fact be
brought back into full communion with the Church if they meet the criteria.
Unfortunately, some cannot and should search their hearts and consciences and
pray diligently to work towards reconciling with God and the Church. We should
guide them gently to a priest to discuss their individual situations, and we
must pray for them. These issues are our business. We have been commanded by
Christ, “You shall love your neighbor as yourself,” and further, “I give you a
new commandment: love one another. As I have love you, so you also should love
one another.”
We are to love one another as Christ Himself loved us. Christ loved us such
that he suffered and died an excruciating death, and then rose from the dead so
that we could be saved from our sins and live eternal life with Him. He cares
deeply for our lives and our eternal souls. By that example, we cannot sit idly
by and allow our fellow and beloved members to remain in a state of sin without
at the least, attempting to help them.
Temptation, Sin and
Salvation
By Randal D. Noller † The
“We believe in God the Father Almighty,
Creator of heaven and earth…” These words from the Apostles Creed state a
fundamental belief not only of the Roman Catholic Church (the “Latin Rite”),
but generally of most Christians. The Nicene Creed, taken from the name of the
Council of Nicaea states nearly identical wording. Where did this belief
originate? “In the beginning, God created the heavens and the earth,” states
the opening verse of the book of Genesis. Why did God create the world? God was
moved by His goodness to create the world.
The motive which moved God to creation (finis operantis) is, as the Provincial
Synod of Cologne declared in 1860, the love of His Absolute Goodness (amor
bonitatis suae absolutae). This moved Him to reflect His Perfections in other
beings by finite images… According to the testimony of the Holy Writ the motive
of the Divine Act of Creation lies in God Himself: ‘The Lord hat made all
things for himself’ (Proverbs 16: 4) The Fathers testify that God did not
create the world because He needed it, but in order to ‘pour out His benefits’
(Irenaeuks, Adv. Haer. IV 14, I). Origen teaches, ‘In the beginning when God
created what He wanted to create, i.e., rational creatures, He had no other
cause for it but Himself, i.e., His goodness’.
God created the universe in order to share His glory. He created out of love.
Nothing outside Himself compelled Him to do so. He is the Creator; ruler; and
benefactor of the world and of all mankind. “God has drawn you out of
nothingness to make you what you now are and he has done so solely out of his
own goodness and without need of you.”
God created the world and He created mankind in His own image.
So God created humankind in his image, in the image of God he created them;
male and female he created them.
Humans were created in God’s image in order to share in His glory, friendship
and love.
…he wanted to make his creatures share in his being, wisdom, and goodness…
Satan is envious, jealous of God and therefore of humans as well. Satan and his
fallen angels were created before man and made their eternal choice to turn
away from God. It is important to understand this so as to understand that evil
was present even before the creation of man. Satan and the demons were created
by God, but by their own choice turned away and became evil. When Satan first tempted
our first parents, his own words were very revealing as to his thoughts and
motives. “You will become like God,” he said. It then becomes apparent that
what Satan wanted was to be like God, or even to surpass Him. Aquinas
clarified.
Satan desired to be like God and to participate in His beatitude, not through a
gift of grace, but rather by taking it with his own natural power. Jealous of
God, Satan wanted to obtain the splendor of divinity, not receiving it with
submissive humility, but stealing it with presumptuous pride. His sin was
longing to have and possess more.
Envy, pride, and jealousy; how familiar this sounds when we think of ourselves.
The reason is that when Adam and Eve, our first parents, chose to disobey God’s
command, they chose the evil that Satan presented. Formed of these attributes
of envy, pride and jealousy, Original Sin itself rested on this very
foundation. Through inherited concupiscence, we still carry the burden formed
in this way. The book of Wisdom states “Through the devil’s envy death entered
the world, and those who belong to his party experience it.” Satan hates God
with a burning hatred we cannot entirely understand. He is truly envious; he is
incredibly jealous of God; and his tremendous pride prevents him from understanding
that in the end, he will not win. He is determined to hurt God in any way he
can, by harming human beings made in God’s image, and by taking as many souls
as possible in order to “steal” them from God. This is apparent from the
beginning. He lied to Adam and Eve, insinuating that God had lied. Just as he
began then by planting doubt.
Did God say, ‘You shall not eat from any tree in the garden’?...But the serpent
said to the woman, “You will not die; for God knows that when you eat of it
your eyes will be opened, and you will be like God, knowing good from evil.”
From the beginning, Satan was a liar and Scripture tells us in John 8:44 that
he is the “father of lies.” He has been very successful over time at convincing
us that certain truths can be “modified” to suit us better. His hatred of God
and of humans still rages. He chose the woman to tempt first, knowing that Adam
loved her as God intended. Satan’s temptation alone may not have swayed Adam,
but coupled with his love for Eve, Adam too turned from God. In Satan’s first
attempt with mankind, he was successful, spurring him on to further efforts.
Satan has a certain power over this world that God has allowed. Though we
cannot know all of God’s plan while here on earth, we can know that without evil,
there could have been no salvation. We could never have had any real human
understanding of the depth of God’s love for us, if He had not sent His only
Son to suffer and die an excruciating death in order to save us.
However, during our time on earth, we are somewhat subject to Satan’s
influences. He can lie to us; insinuate himself and his deceit into our lives
and our cultures; and he can bring many souls to ruin if we are not vigilant.
It is important to know in this regard that God does offer His help. While
Satan can influence us, he cannot impose his will in the place of our own. He
can seduce us, lie to us, and stealthily creep into our thoughts, habits, and
even cause us to doubt God as he did with our original parents. God however,
sent His Son. Through baptism in Christ we can be saved from our sinful
tendencies, made all the worse by the deceiver himself.
Since baptism signifies liberation from sin and from its instigator the devil,
one or more exorcisms are pronounced over the candidate. The celebrant then
anoints him with the oil of the catechumens, or lays his hands on him, and he
explicitly renounces Satn. Thus prepared, he is able to confess the faith of
the Church, to which he will be “entrusted” by Baptism.
Scripture itself tells us, “But thanks be to God that you, having once been
slaves of sin, have become obedient from the heart to the form of teaching to
which you were entrusted, and that you, having been set free from sin, have
become slaves of righteousness.” These facts are vital for us to know and
understand. We feel the effects of Original Sin, concupiscence, and of Satan
and his demons every day of our lives. It can be such a struggle that we may be
tempted to lose heart. Satan even furthers this by causing us sometimes to say
to ourselves, “What’s the use? I am wicked, and can never succeed.” We can
succeed however, with God’s grace and help, which He generously pours out on
us.
Christ himself was tempted by Satan in the desert. It can be a great benefit to
us to contemplate the temptations He endured, and against which He prevailed.
He is our example as well as our savior. Just as Satan studied Jesus and
tempted Him with riches and rewards instead of the horrible death He was to
endure, he also studies each of us and tempts us where we are most vulnerable.
Satan knows the secrets of our hearts, our habits, and our weaknesses. These
areas are where he strikes at us. Further, the closer we are to God and
holiness, the harder Satan strikes in order to steal us away from God. His
purpose is to rule us forever, taking us from the eternal happiness in God’s
presence.
God has given us help. He gave us His law, the Ten Commandments. This law,
coupled with God’s own natural law imprinted on our hearts is a kind of “road
map” by which we are to live. Like a map, it is given to us in clear form,
written in Scripture, that we might easily find and follow it. God also gave us
a savior by which we have hope, even when we fail in our human weaknesses.
Temptations will never end while we live in the world. It is Satan’s reign for
now. We do however have the hope of Christ with which we can fight the battle,
knowing that we can win.
The danger presented to us by the father of lies is very real. He is quite
subtle in his presentations to us, and can often make evil appear good. Our
society today contains many examples, and just as Satan shows in his own
examples, sometimes words alone can be twisted to seem more acceptable.
Abortion, the killing of a defenseless human, has come to be known by other
terms such as “reproductive health,” “women’s right to choose,” and other more
“acceptable” names. Killing of the sick or elderly is now called euthanasia, or
even mercy killing, as if there is any mercy to be found in causing someone’s
death. Elimination of God from our public institutions and work places in the
name of “tolerance,” has been not only accepted but now imposed on the vast
majority in this nation. These truly are dangerous times and we need to be
exceptionally vigilant, calling on God’s mercy and forgiveness when we stumble,
and on His wisdom, intellect and strength in order to open our eyes to the
evils lurking, waiting to ensnare us.
As Catholics, we need to examine our consciences fully, taking the time to
think thoroughly about our actions and even our thoughts. We need to ask God to
enlighten us, assisting us in seeing our lives and our sins as He sees them. It
is all too easy for us to be influenced by the subtle and overt dangers in our
world. We need to go to Confession frequently in order to receive the sacrament
of reconciliation and grow closer to God and His will. When we are tempted, the
very first thing we must do is pray. When we, in human weakness, think we can
resist Satan’s power through our own strength, Satan takes joy because he knows
he is far more powerful than we. Prayer opens the channel between us and God.
Prayer is how we can offer up our temptations and our weaknesses to God, who is
all-powerful, and who can and will defeat Satan’s attempts to steal us away from
holiness. Prayer is our weapon against evil and God always assists us when we
ask Him. As prayer becomes more and more a habit, and an integral part of our
very lives, we open up to God. He shows us the ways to succeed and opens His
love for us, and just as importantly, our love for Him. It is a relationship
that will defeat evil and bring us to eternal life in God’s presence.
As we replace our weakness when faced with temptation with prayer and an
opening to God, we will find that the temptation subsides. This is because
faced with God’s presence and will, Satan cannot succeed. The temptation we
face is “pushed away,” leaving our souls intact. Satan will surely try again
and again, but if, each time we are faced with his evil lies, we open ourselves
up to God through prayer, then again and again Satan will be defeated. He
cannot win against God. Each of these victories strengthens us and teaches us.
This is a part of God’s plan for us. Some temptations are allowed for this very
reason, in order to not only tempt us, but to strengthen us. Tentatio
Probationis is a test of faith permitted by God. It tests our faith and will
and strengthens us against the next demonic temptation, tentatio seductionis.
The purpose of this diabolic temptation is nothing less than our death, the
ruin of our souls for eternity. This alone should prove to us that no matter
how seductive Satan is and no matter how “good” he makes his presentations and
temptations seem to us, he hates us with the same burning hatred he carries for
God. We are God’s adopted children and Satan hates us as well as God.
As we examine our consciences daily, we need to be careful to observe and
evaluate our habits, no matter how small. “Small” sins such as foul language,
gossip, lying, etc. should be signals to us that we are being influenced by
Satan. He is wiley and subtle and will enter even into our subconscious. Our
prayers will be answered if only we will make then, a petition to God for His
assistance and strength. Even long-established habits can be dissolved with
God’s help. Each time we are tempted, we should instantly offer that temptation
to God, asking Him to take it, defeating Satan’s plans.
As noted earlier, there is only one true weapon against Satan and that is
prayer. God alone can defeat Satan and though we struggle with life on this
earth and the consistent attacks and lies of the origin of evil, we are to be
encouraged. For the moment, we have God’s help; His salvation; His strength;
His love; and His mercy when we fail. The story of human kind is not yet over,
but we have God’s Word revealing the eventual “end” of the story. We are to be
encouraged, knowing how the story is concluded.
We won.
Bibliography
1. The Holy Bible, The New Revised Standard Version, Catholic Edition, Thomas
Nelson Publishers, Nashville, TN, 1991
2. Catechism of the Catholic Church, Second Edition, Libreria Editrice
Vaticana,
3. The City of
4. Outlines of Moral Theology, The Very Rev. Francis J. Connell, Bruce
Publishing Co.,
5. The Spiritual Combat, Dom Lorenzo Scupoli, Tan Books,
6. Introducton to the Devout Life, St. Francis de Sales, Image Books,
7. The Deceiver, Rev. Livio Fanzaga, Roman Catholic Books,
8. The Shape of Catholic Theology, Aidan Nichols, The Liturgical Press,
9. The Code of Canon Law, New English Translation, Canon Law Society of
10. Fundamentals of Catholic Dogma, Dr. Ludwig Ott, Tan Books,
Catholic Healing Mass?
Commentary and text by Randal D. Noller † The Catholic Public Square
I consider myself to be a very
“traditional,” orthodox Roman Catholic. I’ll probably always be that way,
partially a product of my stoic German ancestry I’m sure.
A couple of years ago, my wife and I moved to a new town and began attending a
wonderful parish where we immediately felt at home. I’d been watching carefully
to see if any “liberalism” had crept into the church and was very happy to have
found a nice conservative church. One of the priests, Fr. Stefan, quickly
befriended us and we “clicked.” All was well in the world.
A couple of months later, we saw something in the church bulletin about Father
Stefan’s Healing Mass, and as much out of curiosity as anything, decided to
attend. God truly does work in mysterious ways because if I’d known what I was
about to attend, I would have stayed home. Thanks to God, I was kept in the
dark just long enough to entice me in. The Healing Mass was charismatic and I
was definitely outside my comfort zone. The Mass was truly touching, exciting,
wonderful and spiritual, but I kept wondering, “What’s wrong with this?” I
spent most of the night on the Internet and pouring over books to figure it
out. What I found was considerably different than what I’d expected.
While I may not personally choose to become a true “charismatic,” I’ve found
that there’s absolutely nothing “wrong” with it, and in fact the Catholic
Charismatic Renewal comes with quite an impressive pedigree. And, there’s
certainly nothing that says you can’t be “traditional” and attend Charismatic
Masses too.
I also found however, that Fr. Stefan was receiving a lot of questions and that
a few people thought – without benefit of any research – that there might be
something amiss. Remember, this is exactly where I started when exposed to this
"new thing" I didn't understand. With that in mind, I paired up with
Fr. Stefan and wrote a small brochure entitled, “The Healing Mass: What it is,
What it Isn’t, and Why You Should Attend One Now!” I’ve included the text of it
below and ask that you read all the way through before forming judgments. Feel
free to do your own research too. You’ll find several Popes who were
charismatics, including John Paul II!
Since these events, Fr. Stefan has transferred to another parish about 10 miles
away. There is no connection between the transfer and the questions I mention
above, but our diocese, like most, transfers priests every few years. One
priest also left to become a military chaplain in
Randy
THE HEALING MASS: What it is, What it isn’t,
And Why YOU Should Attend One NOW!
Healing – Tent Revival or Real Catholicism?
Is it real or imaginary? Hearing the word “healing,” we sometimes think of a
tent revival or televangelist. Is Healing even Catholic?
First, let’s remember what Truth our Church is founded upon -- Scripture! God’s
revelation to us on earth is the foundation upon which all else is built.
Scripture tells us that Jesus healed, and that he sent forth his disciples to
heal also. There are many stories in the Bible about Jesus healing – the man
lowered through the ceiling (Mt. 9: 1-7; Mk. 2: 3-12); healing the blind by
touching their eyes (Mt. 9:27-30); healing a deaf man with a speech impediment
(Mk. 7: 31-37); raising Jarius’s daughter from the dead (Lk. 8: 49-56; and many
more. He sent forth his disciples, telling them to heal the sick, even raise the
dead, and even that they would do greater works than He.
“When Paul placed his hands on them, the Holy Spirit came upon them, and they
spoke in tongues and prophesied…God did extraordinary miracles through Paul.”
(Acts 19: 6-11)
Jesus extended the mission of healing to ALL Christians!
How Does God Heal?
God, the Creator of the entire universe, uses His resources as He wills. He can
and does perform miracles “on the spot,” or sometimes in His own time. At
times, He uses others to heal us; medical practitioners, priests, or even other
believers. He reminds us that our ways are not His ways, nor our time His time.
He can do all things according to His own plan. The Charismatic style is but
one way, and we’ve all attended “traditional” Masses where we have prayed for
healing. The Rite of Anointing of the Sick is a part of our Catholic belief and
Tradition. Formerly known as the “Last Rites,” Anointing of the Sick is for
anyone who is seriously or chronically ill, not only those close to death.
But Aren’t We Called to Suffer?
Sometimes, yes we are, and sometimes, it is by our own choice, whether we
realize it or not. We suffer as a consequence of our own actions or choices;
other times it is for our benefit, that we might learn something of value or be
corrected in some action or behavior. Other times, we suffer for the benefit of
others such as a mother bringing a baby into the world or parents sacrificing
for their children. We even choose to suffer sometimes for others’ benefit such
as an organ donor who chooses to sacrifice to save the life of another. Our
beloved John Paul II taught the world through his public suffering, but never
complained. God sometimes shows us the reasons for our suffering and other
times, it remains a mystery until He reveals it to us. Healing is His choice
and it is for His glory – and often for the benefit of those who witness it.
How Much Faith Must I Have To be Healed?
Faith is always a beautiful and wonderful gift from God, and helpful to us in
many ways. We should pray diligently and constantly for increased faith.
However, God heals those whom He chooses. He has even healed non-believers.
Don’t avoid coming to a Healing Mass because you think you don’t have enough
faith. Many of us here have plenty of faith for everyone! While you’re here,
ask for more faith! The Holy Spirit works in mysterious and wonderful ways at
our Masses – just come and see for yourself!
We really want to see you here, and to pray for you, that the Holy Spirit heals
you – body, soul and spirit.
Come! Join us in our worship, and see the Holy Spirit at work. Pray for
increased faith; pray for healing; pray for forgiveness, and that you find
forgiveness for others who have harmed or hurt you in some way no matter how
long ago.
Why Are Some People “Put Off” by Healing
Masses?
Our Healing Masses are done in a somewhat Charismatic style. There are other
methods and styles, but we are called to glorify God in this way.
Just as we are often a bit uncomfortable at first when we encounter something
“new” or “different,” some people are not immediately comfortable when they
come to their first
The Catholic Charismatic Renewal
The Catholic Charismatic Renewal promotes and is centered on the baptism of the
Holy Spirit. The Charismatic Renewal is one of the effects of Pope John XXIII’s
“throwing open the windows to let the strong breath of God renew the Church.”
Accepted by Pope Paul VI and Pope John Paul II as well, it is based from the
International Catholic Charismatic Renewal Office (ICCRO) in the
Join us. Meet the Spirit on a personal level.
Be healed by the Holy Sprit in Jesus’ name.
What Should I Do To Prepare for a
Healing Mass?
There really are no requirements for preparing to participate in a Healing
Mass. However, you may find that some things actually do help you to “get more
out of” the
First, Pray. Ask Jesus to enter your heart and mind and guide you in searching
for those things you should bring to Him. Ask Him for more faith, for
forgiveness, and for more love for Him and for others.
Examine your conscience. Are your actions in accordance with His will for you?
Do you regularly commit the same sins over and over? Ask Him for help. Further,
examine old wounds you have suffered because of others. Have you truly forgiven
them, or are you still carrying around a grudge? Once you truly examine it, you
may be surprised to find you’re still carrying the hurt from something someone
did to you either recently or long ago. Forgive them and free your heart for
the Lord’s forgiveness and healing.
Open your mind. Come with an open mind. Everything we do is Christian, Catholic,
and is fully according to the teachings of the Church. Relax – come to Jesus in
the Holy Spirit. Come join us in our worship and prayer. We all have a great
time too!
Let’s see, did I say RELAX? No one will make you do anything you’re not
comfortable with. No one will “pressure” you to do anything. You participate as
you choose and at your own pace. This is not a race, and often, the Holy Spirit
does His best work near the end of the Mass!
Call us today to find out when our next Healing Mass will be held. We have them
every four or five weeks, so the next one will never be far off.
If you would like to attend a Healing Mass held at St. Patrick’s Church, please
call our office for a schedule. Tel. 540-785-5299
All are welcome to come worship with us and be blessed by the Holy Spirit.