Chapter
16
Our Place in the World
In This Chapter
Our duty as human beings
How to work for the common good
Understanding social justice and solidarity
The meaning of law
Exploring grace and the call to holiness
We’ve talked a lot about the fact that faith is not meant to be something left in church on Sundays or kept in a little compartment of life to be taken out only on special occasions. Faith is to be lived every day, which brings us to this chapter.
In the coming pages, we are going to look at our “vocation” as human beings—in other words, what we are called to do in the world. We’re not talking about our careers, although that could come into play; instead we are talking about our duty as Christians to bring justice, love, charity, and equality to all people because of their inherent God-given dignity.
Here we are going to cover the common good and social justice, natural and moral law, grace and merit. This is the final preparation we need before working our way through the Ten Commandments.
The Human Vocation
The Catholic Church teaches that human beings need to live out in the world. Society is not a take-it-or-leave-it proposition; instead, it is a requirement. Society is where we live our faith by serving others, sharing with others, and loving others—meaning our “neighbors.” This is where we become the Christians we are called to be.
We find “society” within our families and our local communities, but also in a larger sense through associations and institutions that involve us in economics, culture, sports, professional endeavors, and politics. Quoting Gadium et Spes (Pastoral Constitution of the Church in the Modern World), the Catechism explains that our involvement in social organizations “expresses a natural tendency for human beings to associate with one another for the sake of obtaining objectives that exceed individual capacities.” In other words, we need each other in order to grow and to fulfill our potential as human beings. (1882)
Church Speak
The principle of subsidiarity in Church terms refers to the idea that larger associations and organizations should not usurp the authority of lower-level communities and organizations but should instead support it. That means, for example, that international or national organizations should not interfere with local organizations on issues that can and should be handled on a local level.
The Church teaches that God does not keep all the power to himself and that he gives every one of his creatures the capability to perform certain tasks according to its “nature.” Remember here the concept of vocation, and that God gives everyone special capabilities for that purpose. The Catechism also teaches that as God governs his creatures, humans should govern one another, and society should not intervene in the lives of individuals in a way that would threaten “personal freedom and initiative.” (1883–1884)
Once again, we have to go back to freedom and free will and understand that when the Church speaks of personal freedom as a right, it is not talking about freedom from laws or morals but the freedom of human beings to set the course for their own lives in a righteous way.
The Catechism explains that it is through “inner conversion,” or spiritual conversion, that humans are able to bring about positive social change. This conversion of the human heart requires a person to work to change societal situations that cripple justice or induce others to sin. We foster positive change through charity, which challenges people to love one another and to care for one another, even at risk to their own comfort and safety. (1888–1889)
We’ve been talking so much about personal freedom and social justice that it could sound like an advertisement for anarchy or, at the very least, libertarianism. But Church teaching is anything but anti-authority. The Church supports the role of “legitimate authority”—that is, an authority that protects and promotes the good of all of the people. (1897)
With regard to political authority, the Catechism, quoting Vatican Council II, states that political regimes and rulers must be freely chosen by their citizens, and they must serve the “legitimate good” of their communities in order to be “morally acceptable.” This means no despots. In addition, political authorities must govern by the “rule of law” and not by the whims of a small minority. Any laws that are unjust or are “contrary to moral order” are not “binding in conscience.” For example, German citizens who refused to obey government-ordered persecution and round-up of Jews would fit into this category. It means that we do not have to uphold a law that goes against the moral law that is meant to govern all humanity. (1901–1904)
Working for the Common Good
You may be wondering what all of this talk of society, community, and authority has to do with faith. Well, the Church teaches that the good of every person is caught up in the common good. But what exactly is the common good? The Catechism quotes Gadium et Spes again when it explains that common good refers to the “sum total of social conditions” that enable individuals and groups to reach their “fulfillment” more fully and easily. (1906)
Church Speak
Universal Common Good refers to what the Catechism calls “human interdependence” or the “unity of the human family.” The Church, as explained in Gadium et Spes, calls on all nations to work together to provide for the various needs of people around the world by providing food, shelter, and education or by alleviating the suffering of refugees and migrants. (1911)
The common good includes three “essential” elements (1907–1909):
1. Respect for every person and his or her fundamental rights
2. The development of the “social well-being” of the group, meaning the flourishing of members or at least access to the basics of human life
3. Peace and security for society and its members
All of that sounds like a very nice sentiment, but how do we translate that into activity in real life? The Church teaches that every person should voluntarily participate in promoting the common good, depending on position and vocation. We do this first and foremost by taking “personal responsibility,” which includes caring for our family and dedicating ourselves to our work. Then we move our involvement outward so that we participate in “public life” as fully as possible. (1913–1915)
Social Justice and Solidarity
Social justice, according to the Church, comes about when society provides conditions that enable individuals or associations to obtain what is their due. In other words, society’s structure and policies should make it possible for all people and groups to support themselves in a basic fashion, at the very minimum, and to be viable and productive members of that society. In addition, social justice must be linked to the common good and the “exercise of authority,” or a society’s governing body. (1928)
To work for social justice requires us to respect the dignity of others, look at everyone as our “neighbor,” serve those who are disadvantaged, and love our enemies even if we hate the evil they do. (1930–1933)
The Church teaches that every human being, created in the image of God, is equal in dignity. Of course, it doesn’t take much to look around and see that while we may all be equal in dignity, we are not all equal in wealth or ability. According to the Catechism, these differences “belong to God’s plan.” God is counting on us to take care of those who are young, infirm, poor, or disabled, and such disparities are meant to foster charity. (1936–1937) There are also sinful inequalities in our world, which afflict millions of people and are in open contradiction to the teachings of the Gospel. Christians must not be afraid to address these affronts to God’s love. (1938)
In addition to social justice, the Church puts heavy emphasis on something called “human solidarity,” which Pope John Paul II referred to as “friendship” and “social charity” in his encyclical Sollicitudo Rei Socialis (On Social Concern). It is considered a “direct demand” of being human and being Christian. (1939)
Teachable Moment
How is solidarity different from social justice? Solidarity is a Christian virtue that focuses on sharing not only material goods but the spiritual riches of the faith as well.
Solidarity is not only about working to change unjust situations, it’s also about a kind of brotherhood between the rich and the poor, the poor and the poor, nations and people. (1941) This kind of solidarity grows out of our common bond as members of one human family. The Church teaches that when we identify with those who are oppressed, in need, or suffering injustice, we are better able to understand their situations and create changes to improve their lives in particular and the world as a whole.
Moral Law
Now we’re going to discuss law, starting with moral law. But first, when you think of the concept of law, what comes to mind is probably the do’s and don’ts we abide by to keep us out of court and jail, or what is known as “civil law.” The actual laws enforced by police officers and courts are indeed one form of the law explained in the Catechism, yet it’s important to understand that all law is a product of moral law. Understanding moral law and all its forms inches us closer to the Ten Commandments, so this discussion will pave the way for a better understanding of what’s ahead.
Moral law is defined by the Church as being the “work of divine Wisdom,” meaning it is God’s teaching. If we follow moral law, we move closer to our eternal beatitude and away from the evil that separates us from our creator. (1950) This kind of law is like a moral compass, the thing that guides you and keeps you from doing bad things and encourages you to do good things. Sometimes you may do something simply because it is the right thing to do, not because you want a reward or want to avoid punishment. Moral law is about doing what’s right in God’s sight, regardless of what you might gain or lose in the end because of your decision.
Church Speak
Pedagogy is a fancy word for teaching or education.
All other law finds its beginning and end in moral law, and moral law is expressed in a number of interrelated ways: eternal law, natural law, revealed law, civil law, and ecclesiastical (Church) law. (1952)
Natural Law
Natural law is the moral sense to know the difference between good and evil. It is in the heart of every person and is “established by reason.” When people follow natural law, they recognize and respect the dignity and rights of other people. (1954–1956) We don’t have to do anything to get natural law; it is a universal law that exists for all people across all time. The Catechism explains that natural law is “immutable,” which means it is unchangeable, and it is permanent. Even if people reject natural law, meaning they go against what is good, it is not extinguished or destroyed in the heart of humankind as a whole. “It always rises again in the life of individuals and societies,” the Catechism says. (1958)
Natural law serves as the foundation for written moral law and as the basis for civil law—the day-to-day laws we live by in society. Civil laws are the things that keep us in line. They work by spelling out the consequences and punishments we will incur if we behave in certain ways. Going 100 miles on the highway might get you a hefty speeding ticket if you’re caught. Killing the guy next door, might get you 20 years to life in prison. Civil law doesn’t count on us doing things for moral reasons only. It counts on us doing things because we don’t want to end up in jail.
Unfortunately, because humans are sinful creatures, we don’t always appreciate or recognize natural law right away. (1958) The bottom line is that natural law applies to every person across the board and is something we are able to grasp simply because of our common human nature. Natural law grows out of “eternal law,” which has God as its source. Eternal law is essentially the rational order of the universe as God created it, and part of that rational order is our ability to understand and obey natural law. (1952)
Old Law
Next we come to what is called Old Law, and it is the Law of Moses, at whose core is the Ten Commandments or the Decalogue. The Old Law is the first stage of what the Church teaches is “revealed law.” Revealed law tells human beings what is “contrary to the love of God and neighbor.” The Catechism calls the Ten Commandments a “light offered to the conscience of every man.” St. Augustine is quoted as saying that God “wrote on the tables of the Law what men did not read in their hearts.” (1962)
So the Old Law expands natural law while remaining true to it. It gives humankind a list of do’s and don’ts, including a few big ones—killing, stealing, adultery—that are natural laws clearly spelled out in case anyone wasn’t paying close enough attention to what their hearts were telling them.
The Catechism explains that Christian tradition holds the Ten Commandments as “holy, spiritual, and good” but imperfect because they do not give people the strength and grace to fulfill what is expected of them. That is found only in the New Law.
Church Speak
Decalogue literally means “ten words,” and it is another name for the Ten Commandments given by God to Moses on Mount Sinai. In the Catholic Church the Decalogue makes up the essence of the Old Law, which is fulfilled in the New Law of Jesus Christ, who taught us to love one another as he loves us and to love our neighbors as ourselves.
New Law
The New Law is the law of the Gospel, which is grounded in the teachings of Jesus Christ, specifically as he expressed them during the Sermon on the Mount (see the Beatitudes in Appendix C on prayer). New Law is the “perfection here on earth of divine law, natural and revealed.” (1965)
The Catechism explains that the New Law does not abolish the truth of the precepts of the Old Law but instead “releases their hidden potential.” (1968) The New Law is summed up in Jesus’ “new commandment”:
Love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another. (John 13:34–35)
Church Speak
Ecclesiastical law is the law that governs a church. In the Catholic Church, ecclesiastical laws and regulations are compiled in a book called the Code of Canon Law. The Church’s most recent version was issued in 1983.
The New Law is also known as a “law of love” because, through graces received from the Holy Spirit, we are called to act out of love rather than out of fear. It is called the “law of grace” because through it we receive the grace we need to act on it, and it is called a “law of freedom” because it frees us from the “ritual” of the Old Law and prompts us to act spontaneously out of charity for one another. (1972)
Learning to Be Grace-Full
The Church teaches that on the road to salvation there is something called justification, which is the “most excellent work of God’s love.” Through justification, God forgives all our sins and makes us whole and holy. (1994–1995)
Our justification, the Catechism explains, comes from the grace of God; grace is defined as the “free and undeserved help that God gives us.” The grace that we receive at baptism is called sanctifying or deifying grace. The grace that enables us to act in ways that are in keeping with God’s call is called habitual grace because it is a “permanent disposition.” (1996–2000)
There are other kinds of graces as well. Remember, grace is a gift from God that enables us to associate with his work and collaborate in the salvation of others. Sacramental graces are gifts of the Holy Spirit received during reception of specific sacraments. Special graces, or “charisms,” are graces people receive that help build up the Church. We build up the Church on earth whenever we do anything to spread the Good News, put the Gospel into practice, or promote the Catholic faith. Among the special graces are graces of state, which are the graces we receive depending on individual responsibilities and our ministries within the Church. (2003–2004)
Because grace is a supernatural gift, it’s not something we can recognize within ourselves or fully understand, and so we can’t gauge when we have been justified or saved. The Catechism explains that we can see grace at work when we reflect on God’s blessings and on the lives of the saints. When we can comprehend that—as God’s grace has worked in others—so it is at work in us. (2005)
All Christians are called to holiness. Even though some may receive special graces or signs, we are all called to progress toward an “ever more intimate union” with Jesus Christ. (2014) The Catechism explains that there can be no holiness without “renunciation and spiritual battle.” This means we have to fight the good fight until we are living the Beatitudes in peace and joy. (2015)
Church as Mother, Teacher
Christians fulfill their baptismal call within the community of the Catholic Church. This is where Catholics hear the word of God, receive the grace of the sacraments, and witness examples of holiness in Mary and the saints. (2030) In other words, the Church provides spiritual nourishment to its community and through its community.
The Catechism says “The moral life is spiritual worship.” For Catho-lics, the celebration of the Eucharist nourishes the moral life through its prayers and teachings. The Eucharist, as the “source and summit” of all Christian life, is the source of moral life as well. (2031)
The Church’s magisterium (teaching authority) provides believers with the guidance they need on moral matters based on Scripture, Tradition, and, grounded in the creed, the Our Father and the Ten Commandments. (2033)
Teachable Moment
The Church teaches there are five precepts or Church laws that outline the indispensable minimum, in the spirit of prayer and moral effort, which we need in order to grow in love of God and neighbor. They are to attend Mass on Sundays and holy days of obligation, confess your serious sins at least once a year, receive the Eucharist at the very least during the Easter season, observe Church days of fasting and abstinence, and financially support the Church according to your means. (2041–2043)
The Least You Need to Know
Christians reach their full potential by living out in the world and working for the common good.
The common good includes essential elements due to all people: respect, dignity, prosperity, security, and peace.
The Church teaches that all human beings, made in the image of God, are equal in dignity.
Moral law is God’s teaching and the basis of all other law.
Old Law refers to the Law of Moses, epitomized in the Ten Commandments; New Law is the law based on the teachings of Jesus, specifically in the Sermon on the Mount.
The Church is where Christians fulfill their baptismal call, receive grace through the sacraments, gather strength through the Eucharist, and witness the examples of Mary and the saints.