Tag Archives: Tradition

Traditional Catholicism has virtue

In an April 2012 Wall Street Journal article by Anne Hendershott and Christopher White, “Traditional Catholicism is Winning” the authors calmly present the data of what is happening in the various sectors of the Church that are prospering, that is, thriving, in an authentic way. Clear teaching and beautiful liturgical practice leads to human flourishing. As I am fond of saying, communion with the Divine Majesty leads to one’s greater freedom in Christ Jesus.

Pairing the word “traditional” with Catholicism gives some people the hives. Knee jerk reactions to all sorts of things happen and the reasonable and the holy are marginalized. The trouble is that as Catholics we’ve been sloppy in living the gift of Catholic faith and we’ve been too easy with regard to the manner in which we live it. In short, we’ve experienced  these past years a lack of coherence in the areas of what we believe, how we pray and how we live. It all has to hang together in an authentic way. Otherwise the faith becomes moralism –lifeless.

It is true that we have to be very clear on what we mean, how we live the faith, and why we do what propose to do. Remember that Catholicism bridges the gap between faith and reason; it does not abandon the mind, nor does it rely merely on liturgical practice. Catholic faith is totality of reality, revealed and natural.

The authors of the article say,

They are attracted to the philosophy, the art, the literature and the theology that make Catholicism countercultural. They are drawn to the beauty of the liturgy and the church’s commitment to the dignity of the individual. They want to be contributors to that commitment—alongside faithful and courageous bishops who ask them to make sacrifices.


Cardinal Francis George, the longtime leader of the Chicago archdiocese, once gave a homily that startled the faithful by pronouncing liberal Catholicism “an exhausted project . . . parasitical on a substance that no longer exists.” Declaring that Catholics are at a “turning point” in the life of the church in this country, the cardinal concluded that the bishops must stand as a “reality check for the apostolic faith.”

Read the whole article. You will want to read it, and reflect –and then do your part.

Tradition implies uncompromising and total faithfulness to apostolic preaching

Sometimes others can reflect back to us our own perduring mission and charism given by the Spirit. Here Orthodox theologian Father John Meyendorff gives a trajectory for us to comprehend, and to recover.

“. . . all true civilizations have discovered that the energy of youth should not be immediately directed to action, but should first given the opportunity to learn at the school of experience of others, in order to benefit future responsible service from the wisdom of the past. In the Orthodox Church this rather obvious truth is not simply matter of common sense. It has absolute, theological dimension, because we believe that there is no church without Tradition. The Orthodox faith is not a sect improvised by an enthusiastic preacher in the American Bible-belt; it is the catholic faith of the Apostles, the Fathers, the councils, the saints of all ages, and there is no way in which one can live it, or preach it, before learning first and becoming rooted in Holy Tradition. This requires responsible effort and patience. To bypass this responsible process, by simplified “super-Orthodox” heresy-hunting, by growing of beard and hair, or the formal preservation of the nineteenth-century liturgical minutiae would be caricature of traditionalism. Indeed – as anyone cognizant of the early Church, or of St Basil the Great, or of Photius of Constantinople, or of Orthodox historical and theological literature of the last two centuries knows – one cannot preserve Holy Tradition by freezing it in forms and formulae of one particular historical moment. If one does that, one cuts oneself from the past, as well as from the living responsibility of the present: the Russian Old Believers are a tragic example of this. Holy Tradition implies uncompromising and total faithfulness to the apostolic preaching, unchanging, but also living and saving. It alone teaches how to avoid the pitfalls – so typical of Protestantism – of fundamentalism and liberalism. It alone allows us to separate not only Truth from falsehood, but also the essential from secondary. Maintained by the succession of bishops, it also requires knowledge and discernment by all. In our youthful enthusiasm to build the Church in this country, let us build the Church catholic – which is two thousand years old – and fight the dangers of ignorant amnesia.”

John Meyendorff. Witness to the World (Crestwood, NY: St Vladimir’s Seminary Press, 1987),192-193.

What is a theologian? What purpose does the work of a theologian have? To be “In the Communion of the Church”

The public has been bombarded with the media’s assessment of nuns, church, the sexual abuse crisis, fidelity to the Lord, and the like. In some ways the media looks at the life of the Church and picks out the obvious problems of coherence. No doubt we have matters of concern that we have to work to correct; the adage: “the Church always needs renewal” is very true today. We rely on the Holy Spirit and the good work of Pope Benedict. The other day I found this review of a document written by members of the International Theological Commission (ITC), a group of theologians organized by the Pope to advise him on certain questions of theological questions of importance. Even the Pope needs advice! The ITC group is made up of a diversity of peoples from around the world. The ones I know personally are fine men and women, credible witnesses of the Lord. The review of Theology Today that follows is written by Father Paul McPartlan in which he synthesizes the document giving us the broad view of the work of Catholic theologian. What he highlights sits in contradistinction to what we’ve heard about the recent work of Sr Margaret Farley and other theologians who see themselves in a different light. I prefer to put my money the ITC and not on “envelop pushing, agenda driven” theologians. You?

Following its examination, in Chapter One, of the fundamental nature of theology, as the rational exploration of that faith which is a response to the proclamation of the Word of God, and prior to its extended reflection, in Chapter Three, on significant aspects of the rationality of theology, the new International Theological Commission (ITC) text, Theology Today: Perspectives, Principles and Criteria, carefully considers the ecclesial context of theology in Chapter Two. “The ecclesiality of theology is a constitutive aspect of the theological task, because theology is based on faith, and faith itself is both personal and ecclesial”, it says, emphasising that “it is through the Church that theologians receive the object of their enquiry” (n.20). Theological enquiry is therefore properly conducted within the living and life-giving milieu of the leiturgia, martyria and diakonia of the Church (cf. n.7). In short, as the chapter’s title indicates, it is necessary for theologians to abide in the communion of the Church.

Read more ...

Profile of a Catholic Politician according to the Scriptures & Tradition

Gospel Commentary for 29th Sunday in Ordinary Time

Rome, 19 October 2008
Published on Zenit.org

By Father Raniero Cantalamessa, OFM Cap

This Sunday’s Gospel ends with one of those lapidary phrases of Jesus that have left a deep mark on history and on human language: “Give to Caesar what is Caesar’s, and to God what is God’s.”

Jesus & Caesar.JPGIt is no longer either Caesar or God, but Caesar and God, each on his appropriate level. It is the beginning of the separation of religion and politics, which until then had been inseparable among all peoples and regimes.

The Jews were used to understanding the future reign of God founded by the Messiah as a theocracy, that is, as a government directed by God ruling over the whole earth through his people. But now the words of Christ reveal a kingdom of God that is in this world but that is not of this world, that travels on a different wavelength and that, for this reason, can coexist with every other political regime, whether it be sacral or secular.


Here we see two qualitatively different sovereignties of God over the world: the spiritual sovereignty that constitutes the Kingdom of God and that is exercised directly in Christ, and the temporal and political sovereignty that God exercises indirectly, entrusting it to man’s free choice and the play of secondary causes.


Caesar and God, however, are not put on the same level, because Caesar too depends on God and must answer to him. Thus “Give to Caesar what is Caesar’s” means: “Give to Caesar what God himself wants to be given to Caesar.” God is sovereign over all, including Caesar. We are not divided between two loyalties; we are not forced to serve “two masters.”

The Christian is free to obey the state, but he is also free to resist the state when it goes against God and his law. In such a case it is not legitimate to invoke the principle about the obedience that is owed to superiors, as war criminals often do when they are on trial. Before obeying men, in fact, you must first obey God and your own conscience. You cannot give your soul, which belongs to God, to Caesar.


St Paul Rigali Center.jpgSt. Paul was the first to draw practical conclusions from this teaching of Christ. He writes: “Let every person be subordinate to the higher authorities, for there is no authority except from God. … Whoever resists authority opposes the order that God has appointed. … This is why you also pay taxes, for the authorities who are in charge of this are ministers of God” (Romans 13:1 ff.).

Paying appropriately levied taxes is for the Christian (but also for every honest person) a duty of justice and therefore an obligation of conscience. Guaranteeing order, commerce and a whole series of other services, the state gives the citizen something to which it has a right for compensation in return, precisely to be able to continue these same services.


The Catechism of the Catholic Church reminds us that tax evasion, when it reaches certain proportions, is a mortal sin equal to every other grave act of theft. It is stealing, not from the “state,” that is from no one, but from the community, that is, from everyone. Naturally, this supposes that the state is just and equitable in imposing taxes.


Christian cooperation in building a just and peaceful society does not stop at paying taxes; it must also extend itself to the promotion of common values such as the family, the defense of life, solidarity with the poor, peace. There is also another sphere in which Christians must make a contribution to politics. It does not have to do with the content of politics so much as its methods, its style.

Christians must help to remove the poison from the climate of contentiousness in politics, bring back greater respect, composure and dignity to relationships between parties. Respect for one’s neighbor, clemency, capacity for self-criticism: These are the traits that a disciple of Christ must have in all things, even in politics.

It is undignified for a Christian to give himself over to insults, sarcasm, brawling with his adversaries. If, as Jesus says, those who call their brother “stupid” are in danger of Gehenna, what then must we say about a lot of politicians?

Raniero Cantalamessa.jpgCapuchin Franciscan Father Raniero Cantalamessa is the Pontifical Household preacher. The readings for the 29th Sunday are Isaiah 45:1, 4-6; 1 Thessalonians 1:1-5b; Matthew 22:15-21.

About the author

Paul A. Zalonski is from New Haven, CT. He is a member of the Fraternity of Communion and Liberation, a Catholic ecclesial movement, and an Oblate of Saint Benedict. Contact Paul at paulzalonski[at]yahoo.com.
coat of arms



Humanities Blog Directory