Tag Archives: HHS

“Good” Catholics Can Make a Difference

5 Aug

Card. Dolan“All that is necessary for evil to succeed is that good men do nothing.”

This quote, attributed to the 18th-century British philosopher Edmund Burke, is often used as a rallying cry when it comes to attacks against the Catholic Church, especially in today’s challenging political context. Perhaps we can fine-tune the quote this way for our purposes: “All that is necessary for anti-Catholicism to succeed is that good Catholics do nothing.”

This quote appropriately exhorts all of us to fight against the vices of laziness and cowardice and do our part in standing up for the Church. However, there is another implied exhortation embedded in this quote: We can’t take for granted that any of us, let alone the majority of Catholics, are “good.” While we might disagree as to what precisely constitutes a “good” Catholic, we can say that ordinarily a “good” Catholic would not sit by idly while the Church is attacked. And even if he or she did so temporarily, that person should easily be stirred to action when confronted with the reality of anti-Catholicism. But, given the inroads anti-Catholicism has made in our culture with relatively little resistance, it’s fair to ask, are the “good” Catholics doing nothing, or are many Catholics not as “good” as we’re called to be? At the end of the day, what is a “good” Catholic?

A theology professor once asked his class, “What’s the biggest problem in the Church today, ignorance or apathy?” One student flippantly responded, “I don’t know, and I don’t care.”

The student’s answer, upon further examination, is very close to the mark. Ignorance refers to a defect in the virtue of faith, and apathy refers to a defect in the virtue of charity. With the virtue of hope, these three theological virtues are the necessary building blocks of a thriving Catholic life and culture. I suggest that we need to renew this foundation, in ourselves and collectively as the Church, as the necessary prerequisite for effectively addressing anti-Catholic forces in society.

We are in the midst of a “Year of Faith.” Back in 1968, Pope Paul VI issued his Credo of the People of God at the conclusion of the last “year of faith.” The Holy Father recognized the crisis of faith in the Church, and he issued his Credo to articulate orthodox Catholic teaching to counteract the rise of ignorance and confusion regarding our faith.

Decades later, while we see some promising signs of renewal, we have also witnessed the devastating effects of the “crisis of faith” that has ravaged two, going on three, generations of Catholics in our midst.

The Catechism of the Catholic Church notes that “‘ignorance of God’ is the principle and explanation of all moral deviations” (no. 2087), and it further describes several sins against the faith, including heresy, which are routinely ignored today. We are all too familiar with widespread rejection of key Church teachings, from the papacy and Real Presence to the hot button morality issues that challenge men and women to turn away from deviant, immoral behaviors.

We can never lose sight of the fact that our faith is not merely a moral code or abstract body of teachings, but rather a dynamic relationship with the living God. Even so, our faith in the person of Jesus Christ necessarily implies a content of faith. For example, when Our Lord sent out His apostles to make disciples of all nations, He told them to teach all men and women “to observe all that He has commanded” (Mt. 28:20). Similarly, Our Lord also said, “Why do you call me ‘Lord, Lord’ and do not do what I tell you?” (Lk. 6:46). Our Lord denies knowing those who claim to be His followers yet do not accept and put into practice His teachings, communicated through His Church (see also Mt. 7:21-24; Lk. 10:16).

Organizations that are serious about their principles will not tolerate views within their own ranks that undermine their efforts. Imagine the NAACP allowing members to push for “separate but equal” facilities, or Planned Parenthood allowing its representatives to publicize the harmful effects of abortion on women and to admit that it’s a form of homicide. It’s not going to happen.

Yet, we have to admit that our Catholic faith has not been adequately taught and embraced in recent decades, such that outright dissent is simply considered an alternative opinion. The deposit of apostolic faith is one of the central bonds of unity that unites Catholics (cf. Catechism, no. 815), but today many people see the Church as a vague cultural reality, not demanding more than loyalty to Notre Dame football and wearing green on St. Patrick’s Day. That’s why staunch adversaries of the Church such as Nancy Pelosi or Kathleen Sebelius can get away with holding themselves out as Catholics in good standing. If we’re not serious about what we believe, how can we expect the “world”—which is the sworn enemy of the Gospel anyway—to treat our beliefs with respect?

In response, we must pray for the grace to live this passage from the Catechism: “The disciple of Christ must not only keep the faith and live on it, but also profess it, confidently bear witness to it, and spread it” (no. 1816).

Meanwhile, the virtue of hope is all about putting our trust in the Lord and His promises, especially when the going gets tough. In the midst of attacks from without and scandals from within, many Catholics might be tempted to despair. They may well conclude that the Church is going to hell in a hand basket, and they wring their hands of any responsibility for setting things aright. Or, in the midst of their despair, they may conclude that the project of Christianity is no match for the relentless secularism of our culture. The best that we can hope for is to get in a good kick to the shins here or a minor victory there, but the war is lost. Clearly such a mindset betrays a lack of trust in the living God.

As significant of a problem as despair is, the alternate failure of hope—presumption—can be just as deadly. Presumption denies the need to seek God’s grace—either because we think we can save ourselves or because God will give us His grace no matter how we conduct our lives. We commonly see this latter mindset in funerals today, which often seem to be “mini-canonizations.”

An objective observer could easily conclude that it really doesn’t matter how one lives, because everyone seems to end up in a “better place.” Many poorly formed Catholics embrace just such an implicit universalism. There are probably many reasons why people think that way, including the natural desire that our loved ones make it to heaven. Yet, when we give in to such presumption, then we are not really serious about the claims our faith makes on us. And if we’re not willing to go to the mat for our faith, if we’re not willing to admit the practical reality and consequences of mortal sin, then we’re not going to get worked up about HHS mandates. A mushy, uncommitted Catholicism is no match for the anti-Catholic forces that have been unleashed against the Church.

The Catechism identifies two of the principal sins against charity as being indifference and lukewarmness (no. 2094). These sins reveal a lack a passion and zeal in our commitment to God and neighbor. How we respond to attacks against the ones we love can vary greatly, but a failure to respond at all is unacceptable. When we encounter a bully we need to have sufficient self-esteem to defend ourselves the best we can. And what husband would not go ballistic if someone attempted to harm his wife or children? That’s why it’s so scandalous when some Church leaders have failed to show sufficient outrage when their spiritual children have been abused.

In today’s culture, many people want Christ without His Church. They want “spirituality” without the demands and perceived corruption of “organized religion.” (Some might respond that the Catholic Church is not all that organized!) Clearly the work of the new evangelization is to help men and women rediscover the intimate, saving connection between Christ the King and His Kingdom, the Church. We must rekindle love for the Church among her members—manifested not as a spineless tolerance, but as a Christ-centered desire for the good of all.

Christ Himself teaches us about this intimate connection. When Saul of Tarsus encountered Our Lord on the road to Damascus, He said, “Saul, Saul, why do you persecute Me?” (Acts 9:4). Christ had already ascended to the Father at that time. Saul had never even met Our Lord. Rather, he was persecuting His followers. Yet Our Lord took this very personally. Indeed, Christ from the earliest days identified Himself with His Church, His beloved bride. Attack the Church, and you attack Christ Himself.

Do we experience attacks against the Church as attacks against Our Lord? If more of us did, anti-Catholicism would meet the decisive, unified resistance that has been lacking in our time.

The Catechism says that in every age “saints have always been the source and origin of renewal in the most difficult moments in the Church’s history” (Catechism, no. 828). Everyday saints like you and me are called to be the difference-makers. For Catholicism to succeed, we need “good” Catholics to live with God’s grace the virtues of faith, hope, and charity, thus radiating the light of Christ in an otherwise dark, hostile world.

This article originally appeared, in modified form, in the April 2007 edition of Catalyst, the publication of the Catholic League for Religious and Civil Rights.

U.S. Bishops Announce Five-Point Plan

17 Dec

usccb-logoEarlier this month, the United States Conference of Catholic Bishops (USCCB) announced a campaign of prayer and fasting in 2013 for the “rebuilding of a culture favorable to life and marriage and for increased protections of religious liberty.”

The campaign, which will begin the Sunday after Christmas, “is essentially a call and encouragement to prayer and sacrifice--it’s meant to be simple," said Archbishop Salvatore Cordileone of San Francisco, chairman of the USCCB Subcommittee for the Promotion and Defense of Marriage. “It’s not meant to be another program but rather part of a movement for life, marriage, and religious liberty, which engages the New Evangelization and can be incorporated into the Year of Faith.”

In addition, as a culture that tends to make “New Year’s resolutions,” we do well as individuals, families, and parishes to incorporate this plan--especially the call to abstain from meat and fast on all Fridays--into our own lives. In doing so, we would be following the edifying example of Archbishop Naumann.

The campaign, which will begin the Sunday after Christmas, has five parts: Continue reading

Chilling Attack on Religious Freedom

7 Mar

A stinging Wall Street Journal editorial has backed Cardinal Timothy Dolan of New York in his criticism of the Obama administration’s contraceptive mandate, describing the White House stand as a “chilling” attack on religious freedom.

Catholic World News summarizes:

“Citing Cardinal Dolan’s report on a meeting with White House aides, at which representatives of the bishops’ conference were told that issues of conscience were ‘off the table,’ the Journal editorial observed: ‘In other words, the White House’s solution is merely for the bishops to shut up about the wrinkles.’ With their condescending citation of some liberal Catholics who approved the mandate, the Journal continued, the Obama administration was ‘in effect telling the bishops that they know less about church teachings than your average Washington Post columnist.’

“The Journal recognized the Obama administration’s strategy of dividing the Church, noting the implicit White House message that ‘Catholics who actually abide by their faith are opposed to modernity.’ The editorial concluded with the observation that apparently the Catholic bishops cannot stop ‘the dominant wing of America’s governing political party from insisting that religion kneel before its secular will.'”

Six More Things to Know About the HHS Mandate

14 Feb

The USCCB has provided some helpful bullet points on the new so-called accommodation of religious organizations with respect to the HHS mandate:

(1) The rule that created the uproar has not changed at all, but was finalized as is. Friday evening, after a day of touting meaningful changes in the mandate, HHS issued a regulation finalizing the rule first issued in August 2011, “without change.” So religious employers dedicated to serving people of other faiths are still not exempt as “religious employers.” Indeed, the rule describes them as “non-exempt.”

(2) The rule leaves open the possibility that even exempt “religious employers” will be forced to cover sterilization. In its August 2011 comments, USCCB warned that the narrow “religious employer” exemption appeared to provide no relief from the sterilization mandate—only the contraception mandate—and specifically sought clarification. (We also noted that a sterilization mandate exists in only one state, Vermont.) HHS provided no clarification, so the risk remains under the unchanged final rule.

(3) The new “accommodation” is not a current rule, but a promise that comes due beyond the point of public accountability. Also on Friday evening, HHS issued regulations describing the intention to develop more regulations that would apply the same mandate differently to “non-exempt, non-profit religious organizations”—the charities, schools, and hospitals that are still left out of the “religious employer” exemption. These policies will be developed over a one-year delay in enforcement, so if they turn out badly, their impact will not be felt until August 2013, well after the election.

(4) Even if the promises of “accommodation” are fulfilled entirely, religious charities, schools, and hospitals will still be forced to violate their beliefs. If an employee of these second-class-citizen religious institutions wants coverage of contraception or sterilization, the objecting employer is still forced to pay for it as a part of the employer’s insurance plan. There can be no additional cost to that employee, and the coverage is not a separate policy. By process of elimination, the funds to pay for that coverage must come from the premiums of the employer and fellow employees, even those who object in conscience.

(5) The “accommodation” does not even purport to help objecting insurers, for-profit religious employers, secular employers, or individuals. In its August 2011 comments, and many times since, USCCB identified all the stakeholders in the process whose religious freedom is threatened—all employers, insurers, and individuals, not just religious employers. Friday’s actions emphasize that all insurers, including self-insurers, must provide the coverage to any employee who wants it. In turn, all individuals who pay premiums have no escape from subsidizing that coverage. And only employers that are both non-profit and religious may qualify for the “accommodation.”

(6) Beware of claims, especially by partisans, that the bishops are partisan. The bishops and their staff read regulations before evaluating them. The bishops did not pick this fight in an election year—others did. Bishops form their positions based on principles—here, religious liberty for all, and the life and dignity of every human person—not polls, personalities, or political parties. Bishops are duty bound to proclaim these principles, in and out of season.

Click here for the “first six things” you should know about the mandate.

What You Need to Know About the HHS Mandate

6 Feb

The communications department of the United States Conference of Catholic Bishops (USCCB) has offered some important clarifications regarding the Health and Human Services (“HHS”) regulations on mandatory coverage of contraceptives, sterilization and abortion-inducing drugs, reproduced below:

1. The mandate does not exempt Catholic charities, schools, universities, or hospitals. These institutions are vital to the mission of the Church, but HHS does not deem them “religious employers” worthy of conscience protection, because they do not “serve primarily persons who share the[ir] religious tenets.” HHS denies these organizations religious freedom precisely because their purpose is to serve the common good of society–a purpose that government should encourage, not punish.

2. The mandate forces these institutions and others, against their conscience, to pay for things they consider immoral. Under the mandate, the government forces religious insurers to write policies that violate their beliefs; forces religious employers and schools to sponsor and subsidize coverage that violates their beliefs; and forces religious employees and students to purchase coverage that violates their beliefs.

3. The mandate forces coverage of sterilization and abortion-inducing drugs and devices as well as contraception. Though commonly called the “contraceptive mandate,” HHS’s mandate also forces employers to sponsor and subsidize coverage of sterilization. And by including all drugs approved by the FDA for use as contraceptives, the HHS mandate includes drugs that can induce abortion, such as “Ella,” a close cousin of the abortion pill RU-486.

4. Catholics of all political persuasions are unified in their opposition to the mandate. Even Catholics who have long supported this Administration and its healthcare policies have publicly criticized HHS’s decision, including columnists E.J. Dionne, Mark Shields, and Michael Sean Winters; Notre Dame president Father John Jenkins: and Daughter of Charity Sister Carol Keehan, president and chief executive officer of the Catholic Health Association. Continue reading