Day after day Father Tolton was seen coming in or out of the shacks, the rat-infested hovels and tenement houses. He listened compassionately to complaints of unemployment, desertion, injustice, depravity. Father Tolton knew how to bring hope and comfort to the sick and dying; he knew how to mitigate human suffering and sorrow because eh himself had experienced the lash of the slave driver as well as the lash of the white man’s tongue. […]
If you seek to become a Christian for social or temporal reasons you may backslide from the faith when you see “wicked and impious men” who are more prosperous than you are. You may ask yourself, How is this faith helping me? This is the wrong question, for the true Christian seeks “everlasting blessedness and the perpetual rest of the saints so he may not pass into eternal fire with the devil but rather enter into the Eternal Kingdom together with Christ. He will be on his guard in every temptation, so we will neither be corrupted by prosperity nor be utterly broken in spirit by adversity, but remain modest and temperate during good times, and be brave and patient during times of tribulation.” Then this Christian will “Love God more than he fears hell,” and he will recoil from evil thoughts and temptations. […]
In all his writings St Augustine reminds us that the core of our faith is the commands to Love God with all of our heart and with all of our soul and with all of our mind and with all of our strength, and to love our neighbor as ourselves. In this work on catechesis St Augustine teaches that the vice that ruins love, the vice that is the enemy of love is envy, and that the mother of envy is pride. This section is referenced in the Catholic Catechism teaching on the Commandment, Do Not Covet. […]
St Augustine teaches, “Whoever thinks he understands the Holy Scriptures, or any part of them, but interprets them in a way that does not build up this two-fold Love of God and love of neighbor, does not truly understand the Scriptures. If, on the other hand, a man draws a meaning from Scriptures that builds up the two-fold Love of God and love of his neighbor, although he does not precisely understand the exact meaning of the author, his error is not pernicious, and he is wholly clear from the charge of deception.” […]
This discourse on the Apostle’s Creed was delivered by St Augustine to a local church council in North Africa. In this treatise he repeats his classical explanation of the Trinity:
The Father is truly God, the Son is truly God, and the Holy Spirit is truly God.
The Father is not sometimes the Son, and the Father is not sometimes the Holy Spirit, and God is One. We have God the Father, God the Son, and God the Holy Spirit, but “there are not three Gods in that Trinity, but One God and one substance.” […]
Surprisingly, the Catholic Catechism discusses concupiscence not when reflecting on the commandment prohibiting adultery but on the commandment forbidding coveting your neighbor’s wife. Concupiscence is not itself a sin, and although it is commonly thought of as a sexual sin, it can “refer to any intense form of human desire.” “Concupiscence stems from the disobedience of the first sin. It unsettles man’s moral faculties and, without being in itself an offense, inclines man to commit sins.” The Catholic Catechism footnotes the decrees of the Council of Trent, which teaches that “concupiscence or the tinder of sin remains in the baptized. Since it is left for us to wrestle with, it cannot harm those who do not consent but manfully resist it by the grace of Jesus Christ.” This decree of Trent then confirms that concupiscence is not sin itself, but inclines us to sin. […]
Was the Council of Trent a reactionary council? This is a common perception, that the Council of Trent initiated the Catholic Counter-Reformation to defend the Catholic Church from the influences of the Protestant Reformation started by Martin Luther, and that the Vatican II Council was a rejection of Trent, steering the Catholic Church in a more liberal direction. Father O’Malley’s history leads to a different conclusion, that the actual Council of Trent, as opposed to the later impressions of Trent, is really a progressive council that is a precursor to Vatican II. Indeed, the documents of Vatican II and the subsequent Catholic Catechism both cite the Council of Trent extensively.
The post Reformation polemics are to blame for this misunderstanding of the nature of the Council of Trent. In Father O’Malley’s words, “When Pope Pius IV confirmed the council’s decrees, he forbade the printing of commentaries or notes on them without explicit permission of the Holy See.” The Pope really had no choice, the Catholic Church was besieged, had the Pope not restricted access to the minutes of the Council of Trent, protestants would have taken out of context and distorted the debates to discredit the Church. But this prevented balanced scholarship on Trent for four hundred years, until Pope Leo XIII opened the Vatican Archives in 1880.
Also, when he confirmed the decrees of the Council of Trent, Pope Pius IV established the Congregation of the Council that functioned for four hundred years, until the time of Vatican II, 1966. Many of these interpretations of the Council of Trent were more reactionary than the Council itself, partly in response to the polemic pressures encountered by the Catholic Church. In Father O’Malley’s words, “the Congregation’s decision promoted the impression that the council answered all possible questions, even on subjects it in fact never addressed, and that is left little room for change or further development and local adaptation. This impression became an integral element in the myths about the council.” […]
Our defense of the innocent unborn needs to be clear, firm and passionate, for at stake is the dignity of a human life, which is always sacred and demands love for each person, regardless of his or her stage of development.”
Equally sacred, however, are the lives of the poor, those already born, the destitute, the abandoned and the underprivileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection. We cannot uphold an ideal of holiness that would ignore injustice in a world where some revel, spend with abandon and live only for the latest consumer goods, even as others look on from afar, living their entire lives in abject poverty. […]
As you can tell from the length of this blog, abortion is truly a moral tar baby. If you do not touch the tar baby and only glance at its outward appearances from twenty feet away, you can yell and scream and shout and maybe even shoot at those who do the evil deed, and think you are righteous and holy condemning those who you think made a sinful decision all day long on Facebook and Twitter and on the abortion picket line.
But if you dare to get one arm, then your other arm, then one leg, then your other leg into that moral tar baby called abortion, and start moving around and educating yourself and pondering and praying about all the sticky morass of moral issues, you will never get free of this moral tar baby, you will never be able to condemn any decision anybody makes about abortion, you will only be able to feel compassion towards those unfortunate few who must decide and who must live with their decision. […]