What is the significance of a Catholic declaration on religious freedom for other religions?
The recognition of religious freedom by the Second Vatican Council is generally understood as a turning point.[1] That said, the Council’s 1965 Declaration Dignitatis Humanae (DH) left many questions open. Was it only a matter of the Church distancing itself from the assertion that Christianity did not arrive at its truth until it was established as a State Church? What is the significance of a Catholic declaration on religious freedom for other religions? And to whom should religious freedom be granted: to individuals who follow their own consciences, or to religions as communities operating in the public sphere?
In 2019 the International Theological Commission presented a study on this topic: Religious Freedom for the Good of All. Theological approaches and contemporary challenges.[2] In this article I present an analysis of the document.
First of all, let us recall that the documents of the International Theological Commission have a distinctive character: they are written by a group of authors. Since these texts are of increasing breadth, it should be remembered that they should be seen as the result of agreements, just like the Council decrees. In the composition of such a work, theological cultures, intra-ecclesial currents and readings of the signs of different times must find a way to converge in a common formulation. In its fundamental concerns and approach, its structural forms and expressions, there will be significant internal tensions that would be absent in a document that was the work of a single person.
Conte interviene alla conferenza "A 45 anni dagli Accordi di Helsinki"
Conte interviene alla conferenza “A 45 anni dagli Accordi di Helsinki”
Il Presidente del Consiglio Conte è intervenuto a Roma, presso Palazzo Borromeo, alla conferenza “A 45 anni dagli Accordi di Helsinki, il Cardinale Silvestrini e la Ostpolitik vaticana”.
I satanisti e la provocazione sulla libertà di religione Al potere politico si può chiedere: fino a dove sei disposto a riconoscere il diritto alla libertà di religione?
La regalità di Cristo, un dilemma da risolvere Dobbiamo guardare in faccia la realtà: oggi ricorre la festa di Cristo Re, ma sulla “Regalità di Cristo” ci si divide.
Religion is the masterpiece of the art of animal training, for it trains people as to how they shall think… [Arthur Schopenhauer][i].
Recently, due to the Tweets of Kanye West, there has been a lot of talk about group think vs. free thinking (here).[ii] The argument basically goes, ‘don’t let others tell you what to think, think for yourself.’ That seems reasonable enough. The question is: Is group think always bad and free thought always good?
That depends.
Christianity, among other religions, is often referred to as a crutch for those who don’t want to think for themselves, face the difficult realities of life, or make an effort to improve the world in which we live. It is viewed as the catch-all solution for the intellectually or morally lazy. How did the world come about? God made it. How do I have to act? God will tell me. How do I fix this problem? God will take care of it. What happens with the responsibility of my wrong-doings? God takes care of that too. And as for Catholics, we don’t have to even struggle to understand God or the Bible; the Church will do that for us. We just pay, pray and obey. It is seen as the epitome of group think.
It certainly seems like an easy way out.
Yet Christianity isn’t the only means to conveniently escape the tougher questions of life. Atheism and Skepticism can equally be used as a crutch or a shield. Questions such as our ultimate origin, the meaning of life and our final destiny are quickly dismissed as unanswerable, so why bother? This is also applied to moral issues. A young atheist, living with her boyfriend, told him: ‘But if there’s a God, then we can’t do whatever we want.’ This is very true.
So if Marx’s maxim that religion is the opium of the masses aimed at keeping you happy while you suffer can hold true, then atheism can be dubbed as the morphine which deadens your senses to troubling human and moral issues. As for group think, there are plenty of skeptics insisting that others follow suit: look at the culture on university campuses.
Atheists may cry ‘foul’, claiming that the superficiality of some atheists doesn’t translate to atheism as such being superficial. Surprisingly enough, I would agree. However, the same holds true for Christianity. Both can be superficially used to avoid effort on an intellectual or moral level. To quote Peter Kreeft, a Catholic philosopher, ‘The one thing everyone must start with is total honesty… If I decide to stop believing just so that I can commit all the sins I want without feeling guilty, without asking what’s true and what God thinks – that’s dishonest. And to decide to believe just to avoid the hassle of thinking for myself or just because it’s socially convenient – that’s dishonest too.’[iii]
It’s not enough to believe just because that’s how I was raised, because that’s my tradition. As Pope Benedict once said in an interview: ‘What is interesting is that the concept of tradition has to a great extent made redundant that of religion, and that of confession or denomination – and, thereby, that of truth. Particular religions are regarded as traditions… (and) everyone should respect each other’s (traditions). At any rate, if traditions are all we have, then truth has been lost. And sooner or later we will ask what in fact traditions are for. And in that case a revolt against tradition is well founded.’[iv]
The point is you should follow something because it’s true, period. That is intellectual honesty. And that truth may or may not be with the group. The group is not the criterion.
Free thought is nevertheless essential. The Church insists that a person not be coerced into belief - they must be free to discover the truth.[v] That neither translates into meaning that all ideas are of equal value – some ideas are right, some wrong; for example, the idea of racism is wrong. Nor does it mean that ideas shouldn’t be shared with others. The Church presents a unified body of teaching to be considered, and hopefully embraced in the conviction that it is true… but freely embraced.[vi] Christ never forced himself upon others. The Church from the beginning has been called to do the same, although the Second Vatican Council admits that on this point those in the Church haven’t always acted in ‘accord with the spirit of the Gospel.’[vii]
For Catholics struggling with their faith, this is an invitation to dig deeper as to why we believe what we believe and do what we do. And for non-Catholics, this is an invitation to take a closer look. Ask the tough questions. In doing so, I remain convinced that you will eventually fall deeply in love with the truth that is Christ and his Church.
Yes, the Catholic Church is a group, but it still wants you to think.
Fr. John Bullock, LC
November 10, 2018
[i]quoted in Atheist Blogger: http://atheistblogger.com/2008/02/15/101-atheist-quotes/
[iii] Peter Kreeft, Yes or No, San Francisco, California: Igantius Press, p. 58-59.
[iv] Ratzinger, God & the World, San Francisco, California: Igantius Press pp 34-35.
[v] Cf. Dignitatis Humanae, Declaration on Religious Freedom, n. 1, from the 2nd Vatican Council, http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html
I quattro piani e la relazione finale: così è andato il Sinodo
I quattro piani e la relazione finale: così è andato il Sinodo
A due mesi dalla chiusura del Sinodo ordinario 2015 e i rumors che provengono dal Vaticano parlano di una prossima esortazione post-sinodale di papa Francesco in uscita tra febbraio e marzo 2016. Nell’attesa, ripercorriamo il dibattito attraverso il contributo del noto studioso cattolico americano George Weigel. (more…)
Dignitatis Humanae – Declaração sobre a Liberdade Religiosa
http://www.igrejacatolica.pt/dignitatis-humanae/
Dignitatis Humanae – Declaração sobre a Liberdade Religiosa
Igreja Católica/>
por Ir. Miguel Dimond e Ir. Pedro Dimond www.igrejacatolica.pt » Ir para a página principal sobre a revolução do Concílio Vaticano II A Declaração sobre a Liberdade Religiosa do Vaticano II é, s...
