The Church suffers today because of the antagonism of the groups and opinions that are warring within her; as a result, it becomes ever harder for the Christian to know where right lies and to distinguish true prophets from false ones. Our topic has much to do with the discernment of spirits, about which we might formulate this basic rule: where joylessness reigns, where humor dies, the spirit of Jesus Christ is assuredly absent. But the reverse is also true: joy is a sign of grace. One who is cheerful from the bottom of his heart, one who has suffered but not lost joy, cannot be far from the God of the evangelium, whose first word on the threshold of the New Testament is: "Rejoice!" (Joseph Ratzinger, Principles of Catholic Theology: Building Stones for a Fundamental Theology, p. 83-84)
Since it is a presidential election year, we are in the season sans humors, and we see the Church suffer the antagonisms of those who war within her. On the one side we find Catholic groups who have openly endorsed the Republican ticket, arguing that the current administration cannot be supported due to its support of intrinsic evils, using the Gospel of Life as its stated criterion. On the other side we find an equal number of Catholic groups who will argue that the current administration is more pro-life than the other side, using the rubric of the common good as its measuring stick. Both sides will argue that their side is "authentically Catholic" and that the other side is not fully Catholic, one camp calling themselves progressives and the other calling themselves traditionalists. We should be reminded again:
Slogans like traditionalism and progressivism that, some years ago, still seemed adequate to describe the conflicting views of the two basic positions within the Church have since come to be regarded as shallow by all who are seriously engaged in the effort to find a new orientation for the Church, the world, and mankind. For it is gradually becoming obvious that we must all work together if we are ever again to establish a proper relationship to the times in which we live. (Ratzinger, ibid, p. 85)
A particular area for discernment on the part of the lay faithful concerns the choice of political instruments, that is, membership in a party or in other types of political participation. A choice must be made that is consistent with values, taking into account actual circumstances. In every case, whatever choice is made must be rooted in charity and tend toward the attainment of the common good. It is difficult for the concerns of the Christian faith to be adequately met in one sole political entity; to claim that one party or political coalition responds completely to the demands of faith or of Christian life would give rise to dangerous errors. Christians cannot find one party that fully corresponds to the ethical demands arising from faith and from membership in the Church. Their adherence to a political alliance will never be ideological but always critical; in this way the party and its political platform will be prompted to be ever more conscientious in attaining the true common good, including the spiritual end of the human person. (Compendium of the Social Doctrine of the Church, #573. See also Pope Paul VI Apostolic Letter Octogesima Adveniens #46)
Throughout the history of the People of God there has been the tendency to reduce the word of God to a political program, and in every age there have been disastrous consequences for seeking political messiahs instead of focusing on the totality of the word of God. The people of Israel contiunally fell into idolatry and social injustices for following charismatic rulers claiming more authority than allowable, thereby leading to the rebuke of the Psalmist: "Put no trust in princes, in mere mortals powerless to save." (Psalm 146: 3) However, the obsession with a political solution to every problem persisted, even in the time of Jesus. Note that the Pharisees, Sadducees, Herodians, and Zealots all represented different political factions seeking to obtain the support of Jesus. Many wanted to make Jesus king and reduce him to a political messiah, an outcome Jesus rejected time and again - and with great finality in his words to Pilate: "My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here." (John 18: 30) Indeed, the great apostle Paul reminded the nascent church to avoid the trap of political messiahship: "But our citizenship is in heaven, and from it we also await a savior, the Lord Jesus Christ." (Philippians 3: 20)
Remarkably, the early Church heeded this message well. Christians did not seek public office in the Roman Empire, and they also shunned military service. The focus of the early Church was on the celebration of the sacraments and caring for the poor. Their resources and energies were devoted to caring for their places of worship and for the care of those in need. In fact, these realities were some of the criticisms Romans made to Christianity. Imagine if every Christian today refused to donate to any political campaign, and instead used those resources to care for our places of worship and to care for the poor!
As the Church became more closely aligned with the political state, the relationship necessarily became muddled and rife for abuse and exploitation. The crowning of kings, the blessing of realms, and the support of regimes led to corruption and the dimunition of the Church's spiritual status. Secularism has advanced because we have failed to live fully our Christian mission. More often than not we have reduced it to political ideologies, and today is no different. Instead of being a society set apart, we continually seek to be a society that accommodates ourselves to the political ideologies of the day in order to fit in with American culture. Instead of being a church focused on Jesus the Lord as our only Messiah, we seek political messiahs and anoint them as such. Voting is a very important act, but we must realize it is a choice between two earthen vessels subject to break, change, corruption, and decay.
It is right and proper that we speak about the moral issues of the day and advance both the culture of life and the common good in the areas of abortion, sexual mores, marriage, care for the poor, the rights of immigrants, rejection of the death penalty, and our opposition to war. However, it is absolutely crossing the line to endorse one candidate over another, one political platform and party over another, and to state that this candidate and this party exemplify and represent the Church's position. In the end, we make this error because we have made the nation our false idol. The Church belongs to no nation, for she transcends them all and will survive when America and all other nations fall by the wayside.
As we seek to maintain our equilibrium in the coming months, let the prayer of St. John Damascene be our own:
Lord, lighten the heavy burden of the sins through which I have seriously transgressed. Purify my mind and heart. Like a shining lamp, lead me along the straight path. When I open my mouth, tell me what I should say. By the fiery tongue of your Spirit make my own tongue ready. Stay with me always and keep me in your sight. Lead me to pastures, Lord, and graze there with me. Do not let my heart lean either to the right or to the left, but let your good Spirit guide me along the straight path. Whatever I do, let it be in accordance with your will, now until the end. (John Damascene: The Statement of Faith)
