Faith Is Possible Only Through Communion With The Church

The widespread tendency today to relegate the faith to the private sphere contradicts its very nature. We need the Church to confirm our faith and to experience God’s gifts: His Word, the Sacraments, the support of grace and the witness of love. In this way, our “I” taken up into the “we” of the Church – will be able to perceive itself as the recipient of and participant in an event that far surpasses it: the experience of communion with God, who establishes communion among men.
Pope Benedict XVI

Pope Benedict XVI has named the current year of October 2012 through November 2013 "The Year of Faith," in which he is encouraging all Catholics to learn the beliefs and dogma of the Church and deepen their faith. The Holy Father has been giving a very profound series of talks in explaining how we receive faith and how it affects our lives.

In a talk given on October 31 in St. Peter's Square, Our Holy Father explains how essential the Church is to our faith, and that we cannot have faith unless we are part of the Mystical Body of Christ.   As he tells us, we cannot be "lone wolf" Christians or in any way separated from Christ's Mystical Body, The Church. Christ told us that he is the vine and we are the branches, and we have no life apart from him.  That translates to His Mystical Body, the Church.  We can have no faith apart from Christ's Church:

I cannot build my personal faith on a private conversation with Jesus, for faith is given to me by God through the community of believers, which is the Church. . . .Our faith is truly personal only if it is also communal.

Our union with God and the Church begins with our baptism, the sacrament which erases the original sin inherited from our first parents. We receive faith at baptism when we receive the Holy Spirit:

[T]his new birth, which begins at baptism, continues throughout the whole course of life.

The Holy Father tells us that just as we are brought into communion with the Church at baptism, we must continue in the Church or we will lose our faith:

I would like to emphasize that it is within the ecclesial community that personal faith grows and matures.

The Holy Father emphasizes that faith can be found only in the Catholic Church, the one and only Mystical Body of Christ.  All truth comes through the Catholic Church, and all faith comes through the Catholic Church:

The Church is the mother of all believers. ‘No one can have God as Father who does not have the Church as Mother’ [St. Cyprian]” (n. 181). Therefore, faith is born in the Church, leads to her and lives in her.

Pope Benedict makes it clear the Church, the Mystical Body of Christ, has always been the place where faith was "transmitted" and through which we enter into Christ's death and resurrection:

From her earliest days, then, the Church was the place of faith, the place where the faith was transmitted, the place where, through baptism, we are immersed in the Paschal Mystery of Christ’s Death and Resurrection, which frees us from the prison of sin, gives us the freedom of children and introduces us into communion with the Trinitarian God.

Below is the translation of the Holy Father's talk from zenit.org:

ON THE ECCLESIAL NATURE OF FAITH

 No one can have God as Father who does not have the Church as Mother.

VATICAN, OCT. 31, 2012 (Zenit.org).- Here is a translation of the address Benedict XVI gave today in St. Peter’s Square. Today the Holy Father continued with the second reflection in his new series of catecheses on faith.

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Dear brothers and sisters,

We continue on our journey of meditation on the Catholic Faith. Last week I explained that faith is a gift, for it is God who takes the initiative and comes to meet us [faith is not something we can get by ourselves or "work up"by ourselves, it is a gift from God]. Thus faith is the response whereby we welcome him as the stable foundation of our lives. It is a gift that transforms our existence, for it allows us to see through the eyes of Jesus, who works in us and opens us to love for God and for others.

Today I would like to take another step forward in our reflection, beginning once again with a number of questions: Is faith only personal and individual? Does it only concern my own person? Do I live my faith alone? Certainly, the act of faith is an eminently personal act that takes place in the most intimate depths of our being and signals a change in direction, a personal conversion. It is my life that is marked by a turning point and receives a new orientation.

In the liturgy of Baptism, at the time of the promises, the celebrant asks for a manifestation of faith, and he puts forward three questions: Do you believe in God the Father Almighty? Do you believe in Jesus Christ his only Son? Do you believe in the Holy Spirit? Historically, these questions were addressed personally to the one who was to receive baptism, before immersing him three times in water. And today, too, the response is in the singular: “I believe”. But my belief is not the result of my own personal reflection, nor the product of my own thoughts. Rather, it is the fruit of a relationship, of a dialogue that involves listening, receiving and a response. It is a conversation with Jesus that causes me to go out of my self-enclosed “I” in order that I may be opened to the love of God the Father. It is like a rebirth in which I discover that I am united not only to Jesus but also to all those who have walked, and who continue to walk, along the same path. And this new birth, which begins at baptism, continues throughout the whole course of life.

I cannot build my personal faith on a private conversation with Jesus, for faith is given to me by God through the community of believers, which is the Church. It numbers me among the multitude of believers, in a communion which is not merely sociological but, rather, which is rooted in the eternal love of God, who in himself is the communion of the Father, the Son and the Holy Spirit - who is Trinitarian Love. Our faith is truly personal only if it is also communal. It can only be my faith only if it lives and moves in the “we” of the Church, only if it is our faith, the common faith of the one Church.

On Sunday, when we recite the “Creed” [the “I believe”] during the Holy Mass, we express ourselves in the first person, but we confess the one faith of the Church as a community. The “I believe” that we profess individually is joined to an immense choir spanning time and space, in which each person contributes, as it were, to a harmonious polyphony of faith. The Catechism of the Catholic Church summarizes this with great clarity: “’Believing’ is an ecclesial act. The Church’s faith precedes, engenders, supports and nourishes our faith. The Church is the mother of all believers. ‘No one can have God as Father who does not have the Church as Mother’ [St. Cyprian]” (n. 181). Therefore, faith is born in the Church, leads to her and lives in her. This is very important to remember.

At the beginning of the Christian adventure, when the Holy Spirit descends with power on the disciples on the day of Pentecost, as narrated in the Acts of the Apostles (cf. 2:1-13), the nascent Church receives strength to carry out the mission entrusted to her by the risen Lord: to spread the Gospel, the good news of the Kingdom of God, to every corner of the world, and to guide every man to an encounter with the risen Christ and to the faith that saves. The Apostles overcome every fear in proclaiming what they have heard, seen and personally experienced with Jesus. Through the power of the Holy Spirit, they begin to speak in new languages, openly announcing the mystery they had witnessed.

In the Acts of the Apostles, we are then told about the great speech Peter addressed on the day of Pentecost. He begins with a passage from the prophet Joel (3:1-5), refers it to Jesus and proclaims the core of Christian faith: He who had been bountifully good to all, and was attested to by God with miracles and mighty works, was crucified and killed, but God raised him from the dead, establishing him as Lord and Christ. Through him, we have entered into the definitive salvation announced by the prophets, and whosoever shall call upon his name shall be saved (cf. Acts 2:17-24). Many of those who heard Peter’s words felt personally challenged; they repented of their sins and were baptized, receiving the gift of the Holy Spirit (cf. Acts 2: 37-41).

Thus begins the Church’s journey. She is the community that carries this proclamation through space and time, the community of the People of God founded on the new covenant in Christ’s blood, whose members do not belong to a particular social or ethnic group but who are men and women from every nation and culture. The Church is a “catholic” people that speaks new languages and is universally open to welcoming everyone, that transcends every border and breaks every barrier. St. Paul says: “Here there is not Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, free man, but Christ is all, and in all” (Colossians3:11).

From her earliest days, then, the Church was the place of faith, the place where the faith was transmitted, the place where, through baptism, we are immersed in the Paschal Mystery of Christ’s Death and Resurrection, which frees us from the prison of sin, gives us the freedom of children and introduces us into communion with the Trinitarian God. At the same time, we are immersed in a communion with other brothers and sisters in faith, with the entire Body of Christ, and in this way we are brought forth from our isolation. The Second Vatican Ecumenical Council reminds us: “God does not make men holy and save them merely as individuals, without bond or link between one another. Rather has it pleased Him to bring men together as one people, a people which acknowledges Him in truth and serves Him in holiness” (Dogmatic Constitution,Lumen Gentium, 9).

Again recalling the liturgy of Baptism, we may note that at the conclusion of the promises whereby we renounce evil and respond “I believe” to the central truths of the faith, the celebrant declares: “This is our faith. This is the faith of the Church and we glory in professing it in Christ Jesus Our Lord”. Faith is a theological virtue given by God but transmitted by the Church throughout the span of history. Again St. Paul, writing to the Corinthians, states that he has handed on to them the Gospel, which he himself had also received (cf. 1 Corinthians 15:3).

There is an unbroken chain in the Church’s life, in the announcement of God’s Word, in the celebration of the Sacraments, which comes to us and which we call Tradition. It provides us with the guarantee that what we believe in is Christ’s original message, as preached by the Apostles. The core of this primordial announcement is the event of the Lord’s Death and Resurrection, from which the entire patrimony of faith flows. The Council says: “The apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved by an unending succession of preachers until the end of time (Dogmatic Constitution Dei Verbum, 8). Thus, if Sacred Scripture contains God’s Word, the Tradition of the Church conserves and faithfully transmits it, so that men of every age may have access to its immense wealth and be enriched by its treasures of grace. In this way the Church, “in her teaching, life and worship, perpetuates and hands on to all generations all that she herself is, all that she believes” (ibid.).

Lastly, I would like to emphasize that it is within the ecclesial community that personal faith grows and matures. It is interesting to observe that in the New Testament the word “saints” refers to Christians as a whole - and certainly not all of them had the necessary qualities to be declared saints by the Church. What, then, was intended by the use of this term? The fact that those who had faith in the Risen Christ and lived it out were called to become models for others, by putting them in contact with the Person and the Message of Jesus, who reveals the Face of the living God. This is also true for us: a Christian who allows himself to be gradually guided and shaped by the Church’s faith - despite his weaknesses, limitations and difficulties - becomes, as it were, a window open to the light of the living God that receives this light and transmits it to the world. In the encyclical Redemptoris missio, Blessed John Paul II affirmed that “missionary activity renews the Church, revitalizes faith and Christian identity, and offers fresh enthusiasm and new incentive. Faith is strengthened when it is given to others!” (no. 2).

The widespread tendency today to relegate the faith to the private sphere contradicts its very nature. We need the Church to confirm our faith and to experience God’s gifts: His Word, the Sacraments, the support of grace and the witness of love. In this way, our “I” taken up into the “we” of the Church – will be able to perceive itself as the recipient of and participant in an event that far surpasses it: the experience of communion with God, who establishes communion among men. In a world in which individualism seems to regulate human relationships, causing them to become ever more fragile, faith calls us to be the Church, i.e. bearers of God’s love and communion to all mankind. (cf. Pastoral Constitution Gaudium et Spes, 1). Thank you for your attention.

[Translation by Diane Montagna]

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The Holy Father is saying many things in this short talk, and it is well worth reading more than once.  Each time I go through it, I get something new.   But the main message seems to be that faith is a result of communion with the Church.  Faith is not a private matter:  "The widespread tendency today to relegate the faith to the private sphere contradicts its very nature."  Jesus did not die so that we could be islands unto ourselves.  He has given us the gift of faith so that we can spread it to others.  The parable of the talents tells us that the one who hoards what he has been given will lose it.  We must not hide away from the world and cower in fear, especially as times become more and more evil.  Christ is the Savior of the world.  He is the one who takes away the sins of the world and unites us to the Trinity.  However he works through his church - which is you and me.  Christ has made us the light of the world, the salt of the earth.  But we must stand together.

In a world in which individualism seems to regulate human relationships, causing them to become ever more fragile, faith calls us to be the Church, i.e. bearers of God’s love and communion to all mankind.

A Catholic's Obligation To Vote

I have been posting throughout this election season that there is no real choice between the two parties, and that it is basically a waste of time to even bother voting.  I have had many discussions with very good and devout Catholics who have tried to convince me just how wrong I am, that it is our Catholic duty to vote.  I have given this subject a good amount of thought and prayer, and after doing some research, I am convinced that as a Catholic, it is our obligation to vote, especially when faced with such blatant evil as we see in Barack Obama and the Democratic party.

So I am here and now doing a "mea culpa", meaning "I was wrong", sort of.  I'm still not convinced that when you take away all the trappings that there is a whole lot of difference between the Democrats and Republicans, but there is no denying that the Republicans at least say all the right things, while the Democrats are so far out that they can't even be considered.  So even though I will have to hold my nose, I am going to vote in this election, and for president, I will, of course, vote the Romney/Ryan ticket, more as a vote against Obama than a vote for Romney, because not to vote at all is the same as casting a vote for Barack Obama.

Catholic Apologetics gives an excellent explanation of why Catholics are obligated to vote:

In an allocution to the Congress of the International Union of Catholic Women’s Leagues, September 11, 1947, the Pope [Pius XII] spoke of the gravity of the obligation for all. He insisted that those who would not take part would be guilty of serious sin. “There is a heavy responsibility on everyone, man or woman, who has the right to vote, especially when the interests of religion are at stake; abstention in this case, in itself, it should be thoroughly understood, is a grave and fatal sin of omission. On the contrary, to exercise well, one’s right to vote is to work effectively for the good of the people, as loyal defenders of God and of the Church.”

Catholic Apologetics goes on to give us more examples of prelates who declare voting to be an obligation all all Catholics:

In the important elections of June, 1951, nearly all the bishops of France issued pastoral letters on the duty of voting. In printing a selection of these statements, La Croix said it was impossible to quote them all. They were cast in similar terms, insisting (1) upon the duty of voting and (2) upon the duty of voting only for those candidates who were prepared to support spiritual values and in particular to support a true freedom of choice in education that would make it possible for parents to send their children to Catholic Schools. Such were the statements of Cardinal Gerlier and Cardinal Lienhart. 

Archbishop Feltin of Paris said that to abstain was treason. [82] Archbishop Richaud of Bordeaux declared that no one was free from grave sin for not voting unless it were actually impossible for him to do so.  Archbishop Lefebre of Bourges said there was no excuse for abstaining simply because one had been disappointed with the performance of a party in which he had placed his hopes.  Bishop Jaquin of Moulins reminded his flock that none could do anything that would favor Communism, while Bishop Mathieu of Aire and Dax declared that it was not enough simply to register a vote against Communism, since the French Socialist Party had always shown a constant malevolent opposition to Catholic ideals. 

When the French people failed to vote in the elections of October 7, 1951, several members of the Hierarchy issued statements condemning such indifference. Cardinal Gerlier, Archbishop of Lyons, and Cardinal Lienart, Bishop of Lille, were particularly outspoken. “To vote,” said Cardinal Lienart, “is a serious obligation, abstention from which would be a sin. Each person has one vote. If he does not express his wishes by casting his ballot, it is equivalent to giving an extra vote to the opposition. One does not escape his responsibilities as a citizen by not voting, he increases them.” 

There is absolutely no way for a Catholic in good conscience to vote for Barack Obama or 99.99% of the Democratic Party in the United States.  As I have shown in other posts, they are the party of death, not only supporting but actually celebrating such issues as abortion, contraception and homosexuality, all in direct defiance of the Catholic Church and the Law of Almighty God.  Whatever good they may promote is completely overshadowed by their anti-morality, anti-God positions.

So we are left with the Republicans.  I have complained mightily here that I feel they are really no different than the Democrats.  They give lip service to what is right and good, but they never seem to follow through.  The GOP Presidential Candidate, while proclaiming to be pro life, says he supports abortion in cases of rape, incest and the health and life of the mother.  He supports homosexuals in the Boy Scouts, he supports same sex civil unions as long as they are not called marriage.  He supports the National Defense Authorization Act, which gives the president the legal right to imprison any American for an indefinite length of time with no charge and no trial.  I find many of Mitt Romney's views to be troubling, to say the least.

BUT, and this is a huge BUT, in contrast to his opponent, Barack Obama, Mitt Romney is a breath of fresh air.  Barack Obama is the personification of complete opposition to everything the Catholic Church supports and teaches.  And in no surprise, he is a direct enemy of the Catholic Church, trying to force us to go against our own teachings.  He is surrounded by apostate Catholics, such as Kathleen Sibelius, the HHS Secretary who is enforcing the HHS Mandate and Vice President Joe Biden, who publicly supported same sex marriage even before Barack Obama did, and who says that while he supports the pro life teachings of the Church, he cannot impose those views on others.

As Catholics, we have only one choice in this presidential election, and it ain't the Democrats.  Mitt Romney, for all his faults, did pick one of the most pro-life Catholic politicians available as his running mate - Rep. Paul Ryan.  He is a good and devout Catholic who I believe can be counted on to always support the teachings of the Church.  I have certainly disagreed with some of his actions, but when compared to the Democrats, he is like an angel of God.

The Catholic Church itself is restrained from telling us specifically whom we should support.  But as Bishop John Paprocki of Springfield, Illinois told us:

I am not telling you which party or which candidates to vote for or against, but I am saying that you need to think and pray very carefully about your vote, because a vote for a candidate who promotes actions or behaviors that are intrinsically evil and gravely sinful makes you morally complicit and places the eternal salvation of your own soul in serious jeopardy.

To sum up, we are told by the Church that we have a responsibility to vote, and we are also told that our choice could literally affect our own personal salvation.

I am still not totally convinced that there is any real difference among Democratic and GOP leaders. But at least the Republicans do not overtly support anti-life and anti-Catholic values.  And there are most definitely those GOP candidates who have shown great courage in going against the mainstream, such as Todd Akin of Missouri and Joe Walsh of Illinois, who just recently said that abortion is wrong in all situations.

I have looked at the presidential candidates, and have come to the conclusion that despite my misgivings about Mitt Romney, not to vote for him is to vote for Barack Obama, and I cannot do that.  Barack Obama is the personification of everything for which I, as a Catholic, stand in complete opposition.  To give Barack Obama another four years is to condemn our nation to total destruction.  Mitt Romney will not solve all of our problems.  He may not solve any of our problems, but I do believe a Romney/Ryan administration will give us a reprieve and mitigate some of the terrible punishment that is due our nation for turning its back on God.

To quote again from Catholic Apologetics:

In a discourse to the Pastors and Lenten Preachers of Rome March 16, 1946, [Pope Pius XII] gave this advice:

The exercise of the right to vote is an act of grave responsibility, at least when there is the question involved of electing those whose office it will be to give the country its constitutions and its laws, particularly those which effect, for example, the sanctification of feast days, marriage, family life and school, the various phases of social life. It therefore falls to the Church to explain to the faithful their moral duties which derive from their right to vote. [11]

To the same body of clergy he spoke two years later (March 10, 1948) and with even more emphasis. His words were the following:

It is your right and duty to draw the attention of the faithful to the extraordinary importance of the coming elections and to the moral responsibility which follows from it for those who have the right to vote. In the present circumstances it is strictly obligatory for whoever has the right, man or woman, to take part in the elections. He who abstains, particularly through indolence or cowardice, commits thereby a grave sin, a mortal offense.

On November 6, I will be going to the polls along with millions of other Americans to cast my vote.  If you are a Catholic, you are under obligation to do the same.

Hold your nose and get out there and vote.