Joshua Bennett
Correcting a Catholic in error is a complex and sensitive issue. While Jesus teaches that judging others is wrong, he also emphasizes the importance of fraternal correction done in charity. This involves making a moral evaluation of another Catholic's choices and guiding them back to the right path. Various sources outline common errors that Catholics should avoid, such as equating love with kindness, misunderstanding mercy, and neglecting the significance of the cross. Leading with love and kindness is essential when correcting someone, as it fosters authentic friendship and helps redirect them towards holiness and happiness. Striking a balance between truthfulness and charity can be challenging, but it is necessary for spiritual growth and adherence to Catholic doctrine.
| Characteristics | Values |
|---|---|
| Tone | Charity, kindness, tenderness, forgiveness |
| Judgement | Evaluate the person's choices, but do not be "rash" |
| Self-reflection | Address your own "logs" before addressing someone else's "specks" |
| Dialogue | Vigorous, dynamic, joyful, not chatty or endless |
| Mercy | Not overlooking sin, but offering a way out of it |
| Love | Includes kindness, rebuke, punishment, praise |
| Eucharist | Not a symbol, but the Body and Blood of Christ |
| Purgatory | Exists as part of the salvific economy |
| Vatican II | Cannot be undone or ignored |
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What You'll Learn
Leading with love
When correcting a Catholic in error, it is important to remember that Jesus teaches that there is a difference between fraternal correction done in charity and uncharitably judging someone. The faithful have the right and moral obligation to correct one who has gone astray. This involves making a moral evaluation or "judgment" of that person's choices. However, this judgment should not be uncharitable. Before correcting others, Jesus admonishes us to look within ourselves first and address our major issues. We should not be concerned about the minor details of another person's life.
When correcting with love, it is important to approach the situation with kindness and tenderness. We are called to build each other up and not tear each other down. We should put away bitterness, malice, slander, wrath and clamor, and instead, edify with our words to impart grace. We should also be aware of the sin of "rash judgment" and interpret our neighbour's thoughts, words, and deeds in a favourable way.
It is important to remember that correction can be a hard pill to swallow, but it is a necessary remedy. Leading with love does not mean avoiding difficult conversations or speaking only words of affirmation. Rather, it involves speaking the truth in a way that is driven by love and kindness.
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Avoid rash judgement
Rash judgment is a sin that Catholics must avoid. It is the unfounded and negative "labelling" of people, often based on a person's actions, speech, dress sense, or personal hygiene. We often assume we know people's motives for their actions, especially if we perceive them as negative or wrong. However, this is a mistake, as we rarely give people the benefit of the doubt.
To avoid rash judgment, Catholics should interpret their neighbour's thoughts, words, and deeds in a favourable way, as suggested in the Catechism:
> "Every good Christian ought to be more ready to give a favourable interpretation to another’s statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved."
If we find ourselves wondering whether we have enough information to make a judgment, then we should conclude that we do not. If we do not know the person personally, we should not speak about them with others. We should avoid gossiping or speaking critically about them behind their back.
It is important to address this sin and confess it in the Sacrament of Reconciliation. We should be hesitant about judging others, lest we fall under the judgment and condemnation of God.
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Mercy with repentance
The Greek word for repentance, 'metanoia', means to come to a new mind, or a new way of thinking. It involves a change of heart, and a turning away from sin. This is a central message of the Gospels, with Mark 1:15 stating: "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel".
The reception of God's mercy is predicated on this recognition of sin, and a desire to turn away from it. This is not a modern concept, but one that has been central to Catholic teaching for centuries. Pope St. Paul VI, for example, recognised the deliberate obfuscation of the role of repentance in 1972, referring to it as the "smoke of Satan".
In modern times, there is a tendency to view mercy as reducing the need for repentance. This is a mistake, as mercy without repentance is an error. God's mercy is not a form of blindness, nor is it unconditional. It is a way out of sin, and a way to turn towards God.
To access God's mercy, one must first recognise their sin, and actively seek to change. This is analogous to a person with poor health seeking medical help. It is not enough to simply acknowledge that help is available, one must actively seek it out, and follow the advice given.
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Eucharist is not a symbol
The Eucharist is not a mere symbol but the actual body and blood of Christ. This is a view shared by both Catholics and Protestants. While the Eucharist employs symbolism, as St. Thomas Aquinas observed, Christ is quoted as saying, "This is my body", not "This bread is my body". The bread and wine are not a "foreshadowing" of the body and blood of Christ, but the actual body and blood.
The Eucharist is not a symbol because it is the true presence of Christ. This is supported by John 6:53, where Jesus says, "Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you". In Luke 22:19, Jesus says, "This is my body given for you; do this in remembrance of me", and does not correct the people when they take it literally.
The Catechism of the Catholic Church also refers to the Eucharist as the "real presence" of Christ (1373-1381) and uses the terms "sign" and "symbol" to describe it (1148, 1412). The Eucharist is not just a symbol because it is what it symbolizes. It is the true fulfillment of the Scriptures, and mere symbolic bread and wine would be a hollow ritual.
The Eucharist is a powerful symbol, but it is more than that. It is the sacramental form of the Body and Blood of Christ, and Christ is present under the appearances of bread and wine. This symbolism illuminates the meaning of what is being accomplished in the Eucharist through Jesus Christ.
While some may argue that the Eucharist is just a symbol, this is a pernicious heresy. The Eucharist is the true presence of Christ, and denying this would be denying what is evident in Scripture.
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Equating love with kindness
The National Catholic Register identifies a number of errors that Catholics should avoid, one of which is equating love with kindness. While kindness is an aspect of love, it is not the same as love. Other aspects of love include rebuke, punishment, and praise.
Kindness is defined by the Holman Bible Dictionary as "the steadfast love that maintains relationships through gracious aid in times of need". When kindness is included in lists of human virtues, it can be understood as "helpfulness to others prompted by an experience of God's redemptive love".
C. S. Lewis, in his book "The Problem of Pain", differentiates between love and kindness. He argues that love is something more "stern and splendid" than mere kindness. Lewis explains that because God is love, He is, by definition, something more than just kindness. God's love is impeded and repelled by certain stains in our character, and because He loves us deeply, He must labour to make us more lovable.
In the New Testament, Godliness is equivalent to the fear of the Lord, which means reverence and love. God's character of love triggers the thought (godliness), which triggers the act itself (righteousness).
It is important to recognise that while kindness is an important aspect of love, it is not the same as love itself. Love encompasses a range of emotions and actions, including rebuke and punishment, which may not always be considered kind. By equating love with kindness, we risk overlooking the complexity and depth of love in its entirety.
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Frequently asked questions
Leading with love is the necessary driver when it comes to correcting someone. We are called to edify with our words and impart grace on the other person. We should also be kind and tender-hearted, and put away bitterness, malice, slander, wrath and clamor.
In the Bible, Jesus provides that the faithful have the right and even moral obligation to correct one who has gone astray. This involves making a moral evaluation or “judgment” of that person’s choices. However, Jesus also teaches that we should not uncharitably judge someone. We should look within ourselves before we presume to judge others in a negative fashion.
One common error is equating love with kindness. While kindness is an aspect of love, so are rebuke, punishment, and praise. Another error is mercy without reference to repentance. True mercy does not overlook sin but offers a way out of it.
