(New York) 9/7/10 – MP DENOUNCES the position and teaching of Pastor Terry Jones of Dove World Outreach Center based in Gainesville, Florida.

Mr. Jones’ decision to burn the Qur’an and his movement to call Sept. 11th "International Burn a Qur'an Day" is erroneous and immoral. The protest held in response by hundreds of Afghans over the plans by Dove World Outreach Center is a very clear indication of how this unnecessarily incites and provokes. This decision is not only a negative witness to true Christian moral principles, but it is also a very poor example of true patriotism.

The irony of it all is that Pastor Jones and his church rail against the ideology of radical Islamic fundamentalism yet fail to see that their own agenda falls into the same category of extreme religious fundamentalism. Dove World Outreach Center, a small evangelical Christian church, claims on its website that, “Any religion which would profess anything other than this truth is of the devil. This is why we also take a stand against Islam, which teaches that Jesus is not the Son of God, therefore taking away the saving power of Jesus Christ and leading people straight to Hell.” That, Mr. Jones, is a dangerous and erroneous statement that needs and begs for theological correction, and one which leads people away from the truth and into error, creates enemies, and is in direct opposition of how a real disciple of Jesus Christ is to witness their faith. However, correcting the error of this statement is matter for another article. Here we will stay with the issue at hand:        

A Brief Moral Instruction and Theological Correction on the immoral, dangerous, and erroneous decision to burn the Qur’an:

We love our neighbor and respect his dignity as a person ONLY by cherishing the goods perfective of him and by steadfastly refusing to damage, destroy, or impede these goods.  Appealing to the words of Jesus when asked by the rich young man what he must do to inherit Eternal Life (Matthew 19:16-19), Pope John Paul II stresses that "the different commandments of the Decalogue are really only so many reflections on the one commandment about the good of the person, at the level of the many different goods which characterize his identity as a spiritual and bodily being in relationship with God, with his neighbor, and with the material world. The commandments which Jesus reminds the young man are meant to safeguard the good of the person, the image of God, by protecting his goods" (Veritatis Splendor n. 13).

To understand this truth, we must first have a grasp on the reality that the principles of moral teaching are based upon “Scripture and Tradition,” NOT a “literal” interpretation of Scripture alone. Here, specifically, is where the error of “radical religious fundamentalism” rears its ugly head. Man, made in the image and likeness of God, was given intellect and free will, “right reason,” to make good moral choices with the “protection of the goods” of our neighbor in mind, in accord with the Divine Law, specifically Commandments 6-10 of the Decalogue.

The Church's teaching on human dignity and moral absolutes, precisely because of the inviolable dignity of the human person made in the image and likeness of God, always and everywhere prohibits the free choice of acts intentionally opposed to the goods of human persons. It also points out the responsibility of teachers, priests and, in particular, bishops, for sound moral teaching. This includes all persons who claim the responsibility as Pastor or Minister to lead their congregation in Truth.

Referring back to Jesus’ dialogue with the rich young man, Jesus is asked by the man what he must do in life in order to show that he acknowledges God's holiness. Responding to this question, Jesus reminds him of the precepts of the Decalogue concerned with our neighbor. These precepts are rooted in the commandment that we are to love our neighbor as ourselves, a commandment expressing “the singular dignity of the human person, the only creature that God has wanted for its own sake" (n. 13 Veritaits Splendor, citing Gaudium et spes, n. 22). 

God, by creating man and ordering him with wisdom and love toward his final end through the “law” inscribed in his heart (cf. Rom 2:15) – the “natural law” which is nothing other than the light of understanding infused in us by God – we understand what must be done and what must be avoided. The burning of the Qur’an and any behavior that damages, destroys, or impedes the goods of our neighbor is immoral and must be avoided. God gave this light and this law to man at creation.

Pope John Paul II declares that "no damage must be done to the harmony between faith and life." He then adds: "the unity of the Church is damaged not only by Christians who reject or distort the truths of faith but also by those who disregard the moral obligations to which they are called by the gospel (cf. 1 Cor 5:9-13)" The Holy Father emphasizes that "from the Church's beginnings, the Apostles were vigilant over the right conduct of Christians, just as they were vigilant for the purity of the faith and the handing down of the divine gifts in the sacraments" (n. 26 Veritatis Splendor). 

Indeed, it is through our daily moral life that our Christian faith becomes a "confession," a "witness" before God and man. Therefore, we end this article where we began, namely, Mary’s Project DENOUNCES the position and teaching of Pastor Terry Jones of Dove World Outreach Center to burn the Qur’an and his movement to call Sept. 11th, International Burn a Qur’an Day. This decision is immoral and erroneous to true Christian morals principles and the natural law.

Related articles:

Vatican: Veritatis Splendor, Moral Teaching by Pope John Paul II

8/15/10 - Reflections on Living Christian Moral Lives

Reflection: "We make ourselves to be the persons we are in and through the choices we make every day of our lives."

While reflecting upon the proposed meditation, we make ourselves to be the persons we are in and through the choices we make every day of our lives, we can immediately focus our attention to Veritatis Splendor. The answer to this proposal can be found in this profound encyclical by Pope John Paul II, by a careful study and analysis of the following three chapters; Christ and the Answer to the Question about Morality, The Church and the Discernment of Certain Tendencies in Present-Day Moral Theology, and Moral Good for the Life of the Church and of the World. However, for our reflection, I will answer the question in a systematic format while exclusively going through chapter one of the encyclical. This section represents a wonderful meditation and commentary on the rich young man and the question he poses to Jesus. In this analysis, Pope John Paul II tells us that the purpose of his theme is to bring together the essential elements of revelation in the Old and New Testament with regard to moral action" (n. 28). Based on this specific theme, and the personal tone and dialogue that it takes on in regard to the young man and Jesus, I have chosen chapter one of Veritatis Splendor as the focus for our study.

In chapter one of Veritatis Splendor, six key elements are noted and discussed in chapter eight of An Introduction to Moral Theology, second edition, Dr. William E. May. Within each of these six leading ideas, we can specifically find answers to our essay topic, we make ourselves to be the persons we are in and through the choices we make every day of our lives. The six ideas discussed in chapter eight of An Introduction to Moral Theology are: 1.) the religious and significance of the young mans question; 2.) the sovereignty of God over the moral order, which he makes known to man through the natural law, through the Decalogue, and above all through his only-begotten Son made man; 3.) The essential link between eternal life and the commandments; 4.) the "fulfillment" of the law in Jesus and the universal call to perfection, made possible only by union with Jesus; 5.) moral life, unity in the Church, and revelation; and 6.) the more-than-human authority of the Church's magisterium in the moral order.  When analyzing each of these six ideas, we specifically see how they directly relate to moral action and the choices we make which make us the persons we are.

First, we analyze the religious and significance of the question asked by the young man to Jesus in Mt 19:16-21.  The rich young man asks Jesus what he must do to inherit Eternal Life. Jesus answer is two-fold. First, He appeals to the young man by telling him that only God is good, and then goes on to instruct that if one wants to inherit Eternal Life he must follow the Commandments. Upon hearing this, the young man asks, which commandments? Jesus second answer contains the Commandments, do not murder. Do not commit adultery. Do not steal. Do not bear false witness against thy neighbor. Obey your mother and father. Love your neighbor as yourself. Here the young man senses that the answer does not have so much to do with a set of rules concerning the Decalogue. It is a more profound meaning of life that calls us to the absolute Good, which is ultimately a call from God Himself, who is both the origin and goal of mans life. This calling is specifically about the moral good, moral order and choices that we make. The young man understands that the question and the answer are about the moral good which must be done, and about eternal life. It is indeed a religious question and not just a set of rules. Therefore, it answers our essay question perfectly, we make ourselves to be the persons we are in and through the choices we make every day of our lives. We understand from this initial reflection on the religious and significance of the young mans question in chapter one, that our own destiny is most definitely connected with the moral good.

Next, we take a look at both the second and third key elements pondered in chapter one of Veritatis Splendor, which discusses the sovereignty of God over the moral order, which he makes known to man through the natural law, through the Decalogue, and above all through his only-begotten Son made man, and the essential link between eternal life and the commandments. Here and throughout chapter one, we continue to study the dialogue between the rich young man and Jesus in light of these key points. Pope John Paul II offers profound insight that eternal life can only be found when we completely turn our minds and hearts to God who is the fullness of goodness. The natural law, which has been inscribed on mans heart from the beginning of creation, is that light of understanding that God implanted within us. This light allows for us to know and understand right from wrong. It enables us to know what is good, what needs to be done, and that which needs to be avoided. Throughout history God made known the natural law and specifically did so to the Israelites through the Ten Commandments or Decalogue. In his conversation with the young man, Gods only-begotten Son, confirms to us that the true path to eternal life is the following of Gods commandments. Here again, we find the answer to our essay question. The Natural Law, our own participation in Gods eternal law, has been infused in us from the very beginning of our existence, thus enabling us to know right from wrong. Jesus, the Word made Flesh and our Lord and Savior, affirms that we are to follow the commandments of the law, which is the only road and condition of salvation. The natural law and the instruction from Jesus, give us knowledge and insight to make moral choices in our everyday lives, which will shape and make the persons we are.

Moving on in chapter one of Veritatis Splendor, we study the fourth idea discussed in An Introduction to Moral Theology, which ponders the fulfillment of the law in Jesus and the universal call to perfection, made possible only by union with Jesus. In this section we meditate upon the The Beatitudes. We learn that these words of Jesus, referred to as the Sermon on the Mount, are considered the magna carta of Christian morality. Jesus tells us in the Gospels that He did not come to abolish the law but to fulfill it. In the Sermon on the Mount, we see just this. Jesus tells us what our conduct and attitude in life should be toward one another. This is not a separation between the Commandments and Jesus Sermon but rather a fulfillment of the Old Covenant. Both discuss and refer to the good, to eternal life, (n. 16). In this analysis Pope John Paul II is ultimately teaching us that it is in the imitation and following of Christ where we find the standards of the moral life that we are to live. Jesus summons us to this in the Gospel, when He says, to be perfect as your Heavenly Father is perfect, (Mt. 5:48). The answer to our essay question is clear. We are summoned to be perfect as our Heavenly Father is perfect and to love one another as Jesus has loved us, (Jn 15:12). This invitation to discipleship is a clear and sure path in making good, moral, and proper decisions which ultimately make us the persons we are in life.

In our final analysis of the main ideas reviewed, we look at the fifth and six point, moral life, unity in the Church, and revelation and the more-than-human authority of the Church's magisterium in the moral order. Here, we see further that as Christians we are morally obligated to uphold the moral life. The Apostles were vigilant on this point to all of the early Christians. It is therefore our duty to live vigilant, pure, moral lives. The magisterium of the Church, the Vicar of Christ and the Bishops, have been entrusted to exercise in the name of Jesus Christ, and to protect, Sacred Scripture and Tradition. Throughout history, we have been given instruction in papal documents, such as Veritatis Splendor, and the blessing of Vatican II documents like Dei Verbum. Here again, according to Gods grace, we are given many inspired tools to make it clear what choices we are to make in our daily lives as Christians.

In conclusion, upon a thorough study of the six key points discussed in chapter eight of An Introduction to Moral Theology, we take a careful look at chapter one of Veritatis Splendor for clear answers to our proposed reflection on the moral life, we make ourselves to be the persons we are in and through the choices we make every day of our lives. The direction we are to take is clearly outlined in Jesus call to discipleship. We see and understand the essential link between living the commandments and imitating Jesus, as the path and condition to eternal life. Our choices are clear and they will make us the persons we become.