Commandments

Regnum Christi Spirituality Center Ask a Priest

“Ask a Priest: Why Don’t We Seem to Follow All the Rules in the Bible?”

Q: I have a few questions. 1) If the Catholic Church wrote the Bible, then why do we as a body not follow all of the commandments? For example, regarding head coverings from 1 Corinthians 11, and dressing modestly, wearing makeup and jewelry, and cutting women’s hair? 2) If Jesus said to turn the other cheek and to love our enemies and to forgive seventy times seven, then why do we believe in just war? 3) The Bible says for women not to cut their hair and for men not to shave their heads. Then why do nuns cut off their hair and why did monks used to shave the tops of their heads? I live among and work with Mennonites so I have quite a few questions. I am a Catholic, though. I just can’t get anyone to talk to me about these things. Thanks! – M.T.

Answered by Fr. Edward McIlmail, LC

A: It is good that you want to learn more about your faith, working as you do among the Mennonites. It might help to review a few general ideas.

First, it’s misleading to say that the “Catholic Church wrote the Bible.”

God is the ultimate author of Scripture. He inspired certain humans to rewrite and redact (edit) the texts that comprise the Bible. What we accept as texts of the Old Testament came through the community of Israelites/Jews.

Guided by the Holy Spirit, the Church eventually discerned which texts of both Testaments are divinely inspired and belong in the Bible. This is called the canon of Scripture, and the Catholic Church doesn’t accept any other texts as divinely inspired. Among Christians there is some disagreement on which books of the Bible are divinely inspired.

Second, the whole Bible isn’t meant to be read as a textbook. Neither Catholics nor your Mennonite friends, for instance, are sacrificing animals to Our Lord daily as the Old Testament directed.

The Bible is not written as an instruction manual. It contains exhortations, stories, histories and other literary genres. This is why understanding the literal meaning and context of each thing in Scripture helps us to see its spiritual meaning as well.

Third, the Catechism teaches that the Gospel that Jesus entrusted to his apostles is transmitted in two ways: in written form (Sacred Scripture) and in oral form (Sacred Tradition). It continues to be transmitted through the bishops as successors of the apostles.

Some Christians believe that it is only transmitted in written form, or that the entire Christian community interprets it authoritatively, or that different opinions on its interpretation can be held.

In contrast, when a doubt arises, the Catholic Church believes that the bishops receive a help from the Holy Spirit to determine the authentic interpretation. This is called the magisterium.

Scripture itself indicates that not all of Jesus’ teachings can be captured explicitly in writing. “There are also many other things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written” (John 21:25).

Without Tradition, we wouldn’t even have Scripture. Before things were written down, they were transmitted orally.

Tradition also teaches us how to interpret Scripture correctly. This is how we know that certain rules in the Bible no longer apply, or that certain practices, customs and rules simply reflected the culture of the time and were abandoned as culture changed.

The apostles and their successors the bishops discerned which traditions came from God and were to be preserved, and which traditions (or customs) could be changed or discarded.

As for the issue about clothes and hair: True, women (and men) should dress modestly. I won’t try to defend how a lot of people dress nowadays; in this regard the Mennonites could teach the wider society a thing or two.

On the other hand, the style of dress can change from generation to generation. It’s up to people to apply the principle of modesty to their own lives.

As for turning the other cheek: This has been understood as a call to be patient in the face of opposition and even abuse (within bounds). It’s not a demand for pacifism. Peoples have a right to self-defense, which is one condition for a just war.

If you saw someone physically attacking your young niece or nephew, for instance, you wouldn’t just turn the other cheek and let the person get away with it. That would be negligence. You would be justified, indeed obliged, to intervene, even if you had to use force to stop the aggressor.

I realize that some people are pacifists by conviction. Yet, the Church does not teach pacifism as a doctrine. Hence, it can be justified to fight armies that are invading one’s country or to use force to subdue a violent criminal.

As for religious and monks who cut their hair: Partly that was a sign of their detachment from the world (especially for women). It could also be a sign of humility. It is a custom whose practice and meaning has changed over the centuries.

The point here is that the Bible’s indications about hair weren’t meant for every age and every culture. They have to be understood within the context of the particular passage.

If you want to go deeper into your study of the faith, you can easily find lots of accessible books. Among them: The Essential Catholic Survival Guide; The Case for Catholicism; Catholicism and Fundamentalism; the Compendium of the Catholic Church.

A good summary of key elements of the faith are found in the Catechism, Part One, Section 1, Chapters 1-2.

And don’t be shy about reading up on the tenets of your Mennonite neighbors to help you understand where their religious principles and your Catholic principles differ.

For Scripture you might look at The Bible Timeline: The Story of Salvation.

I hope some of this helps.

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Regnum Christi Spirituality Center Ask a Priest

“Ask a Priest: Is Pride OK Sometimes?”

Q: Is there a situation where it is OK to be proud? I said to a mother, “You must be very proud of your daughter.” And maybe someone could be proud of achieving an award. I assume, though, that since pride is a vice and humility a virtue, it is better to err on the side of humility. How does pride lead to the other vices? Are the vices included somehow in with the Ten Commandments or are they separate sins? – P.

Answered by Fr. Edward McIlmail, LC

A: There are different levels to your question that need to be addressed.

First is the word “proud.” It can have various shades of meanings.

There can be a kind of healthy pride in our accomplishments and in our families. The important thing is that we learn to give thanks to God for these gifts and to recognize that ultimately Our Lord is the reason for all the good things in our lives.

There is the unhealthy kind of pride, too, the type that leads a person to want to do everything “his way.”

Now, in the spiritual life there are three root vices: pride, vanity and sensuality. The glossary of the Catechism defines vice as “A habit acquired by repeated sin in violation of the proper norms of human morality. The vices are often linked with the seven capital sins. Repentance for sin and confession may restore grace to a soul, but the removal of the ingrained disposition to sin or vice requires much effort and self-denial, until the contrary virtue is acquired.”

So a vice is a bad moral habit. And like all habits, it makes things easier for us to do – or, in this case, it makes it easier for us to fall into the same mistakes repeatedly. Vices are externalized in our sins. A vice is a tendency that greases the path toward sin.

Basically, pride is where we put ourselves before God. Vanity is where we put the opinions of others ahead of God. Sensuality is where we put things and bodily comforts ahead of God.

Among these three, pride is the mother of all vices, in that in any sin we decide to put something or someone ahead of God.

In this sense pride underlies the offenses against all the Commandments. Pride leads us to see and judge things through our own point of view.

The problem is that our point of view is often wrong, thanks to original sin. Original sin darkens our intellect, weakens our will, and distorts our passions.

With darkened intellects we can make all kinds of mistakes. Worst, we start to dig in our heels, believing that we are the best judge in everything. All this can basically shut God out of our lives. For a proud person is a stubborn person.

The remedy for pride is humility. The glossary of the Catechism defines humility as:

“The virtue by which a Christian acknowledges that God is the author of all good. Humility avoids inordinate ambition or pride, and provides the foundation for turning to God in prayer. Voluntary humility can be described as ‘poverty of spirit.'”

The idea here is that God is the creator of all good things. The only thing that we are capable of on our own is sin.

If we can recognize that all good things come from God, that keeps us from being proud. We realize that our accomplishments (including our children) are ultimately not our doing, but God’s. That realization keeps us from getting a bloated opinion of ourselves.

Two practical ways to grow in humility are: 1) foster an attitude of gratitude toward God in prayer each day, and 2) be quick to attribute “our” successes to the Lord.

So if someone is told, “You have a fine daughter,” the person’s answer ideally should be something like, “Thank you, yes, God has indeed blessed me with a wonderful daughter.”

A resource that might help you is at https://rcspiritual.wpenginepowered.com/video/the-color-of-humility/.

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Today’s secular world throws curve balls at us all the time. AskACatholicPriest is a Q&A feature that anyone can use. Just type in your question or send an email to [email protected] and you will get a personal response back from one of our priests at RCSpirituality. You can ask about anything – liturgy, prayer, moral questions, current events… Our goal is simply to provide a trustworthy forum for dependable Catholic guidance and information. So go ahead and ask your question…

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Love One Another | A Regnum Christi Retreat Guide on St. Therese with Fr. John Bartunek, LC

Love One Another: A Retreat Guide on St. Thérèse’s Little Way of Charity

Written by Fr. John Pietropaoli, LC and presented by Fr. John Bartunek, LC, SThD Christ’s great commandment is that we love one another as he has loved us. Inasmuch as we live that out, we are Christians in name and in fact. But we encounter an obstacle: our own weakness and sinfulness. Luckily, God has given us the saints, friends who can guide us along the narrow path that leads to eternal life. St. Thérèse of Lisieux is such a friend. St. Thérèse offers us a Little Way of Love which we can follow no matter where we are in our spiritual journey. And in this Retreat Guide, Love One Another, we will explore that Little Way in the following stages:

  • In the First Meditation, we will reflect on the background of St. Thérèse’s Little Way and how it fits in with our call to holiness, which means greatness in love.
  • In the Second Meditation, we will delve into Christ’s great commandment to love one another as he has loved us.
  • In the Conference, we will unite the two meditations by looking at how St. Thérèse lived that great commandment in her own life, and we will draw out some practical conclusions.
Retreat Guide Video Update! Here is what is new and improved:
  • The introduction and meditations are now available as ONE video. Pause at anytime or click ahead to watch the next meditation.
  • The Personal Questionnaire/Group discussion questions are available in the Companion Guide Book or Small Group Companion Guide. Either download the PDF Companion Guide Book or purchase it. The Companion Guide Book is available for purchase from Amazon. Pause the video at any moment to go to the Companion Guide Book or continue to the next meditation.
Let’s begin by turning to the Holy Spirit, and humbly asking him to guide us in this Retreat.

Video

Audio

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Regnum Christi Spirituality Center Ask a Priest

“Ask a Priest: If I live a great distance from a Catholic church, can I be released from attending Sunday Mass and Holy Days of Obligation?”

Q: If I move to a remote part of Arkansas and am 80 to 100 miles from the closest parish, would I be released from the “holy day of obligation” as far as having to go to Mass? To travel such a distance would practically ruin the aspect of being able to rest on this day. Wouldn’t having a Liturgy of the Word, or prayer and Bible study in the home not fulfill this obligation? My feelings on this are that these are man-made rules and that God would care less as long as we focus on worshipping him and be focused on Christ in the best way possible. My attitude is, if the Church wants to dispense with such things, then we could participate in the best way. But, if they don’t want to be understanding and focused on God, but only on their own rules, perhaps we should do away with participation in the Catholic Church altogether, as the bishops are not very understanding and want to extract millions of dollars from the people and lord it over us. This reminds me of those that tie up huge loads and put them on people’s backs, but will not help with one of their fingers, as we are told in Scripture. -S.B.

Answered by Fr. Edward McIlmail, LC

A: Yours is a complicated question, and I won’t be able to give a simple answer. But it is worth considering a few points.

First, the precept to attend Mass on Sundays and holy days of obligation is how we are asked to fulfill the First Commandment. This commandment calls us to give proper worship to God. The Mass is not only the highest form of prayer; it is also a source of grace and help for us. God speaks to us through the readings, the homily, the prayers. And Jesus gives us the very gift of himself in the Eucharist.

To dismiss attendance at Sunday Mass as a “man-made rule” doesn’t do justice to the precept. When Jesus designates Peter as the rock on which Our Lord will build his Church, he adds, “I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19). Jesus in effect gives Peter (the first Pope) and the Church the authority to make certain rules which are binding on the faithful. In other words, attendance at Sunday Mass reflects God’s will, not just some mere opinion offered by the Church. Jesus drives home this point when says, “Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me” (Luke 10:16).

Second, I have a question: Why are you moving into that remote area? Is it for health reasons? Or dire financial reasons? Here, you would have to ask yourself if being so remote from Mass would justify your move.

Third, you say that “perhaps we should do away with participation in the Catholic Church altogether, as the bishops are not very understanding and want to extract millions of dollars from the people and lord it over us.” You seem to be angry at people in the Church for some reason. True, the Church has a human, and at times highly imperfect, dimension. Remember the parable of the wheat and the weeds (Matthew 13:24-30).

But the Church is also the mystical body of Christ, the bride for whom he gave up his life. “Christ loved the church and handed himself over for her” (Ephesians 5:25). In that sense the Church is holy and purified because of the blood that Jesus shed on Calvary. At Mass we re-present this perfect sacrifice of Christ, which won our salvation.

You might want to pray about this matter and, if possible, speak to a priest. It is true that, in cases where someone absolutely cannot get to Mass, the person should try to make some extended time for prayer and Scripture reading. Perhaps you could contact the diocese and ask about the availability of Mass or at least Communion services in your area.

But you would want to think long and hard before moving to a remote area. The Mass is there to help you, and it gives you a wonderful chance to say thanks to God for all he does for you. I will remember you at Mass. God bless.

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Alex Kucera

Atlanta

Alex Kucera has lived in Atlanta, GA, for the last 46 years. He is one of 9 children, married to his wife Karmen, and has 3 girls, one grandson, and a granddaughter on the way. Alex joined Regnum Christi in 2007. Out of the gate, he joined the Helping Hands Medical Missions apostolate and is still participating today with the Ghana Friendship Mission.

In 2009, Alex was asked to be the Atlanta RC Renewal Coordinator for the Atlanta Locality to help the RC members with the RC renewal process. Alex became a Group Leader in 2012 for four of the Atlanta Men’s Section Teams and continues today. Running in parallel, in 2013, Alex became a Team Leader and shepherded a large team of good men.

Alex was honored to be the Atlanta Mission Coordinator between 2010 to 2022 (12 years), coordinating 5-8 Holy Week Mission teams across Georgia. He also created and coordinated missions at a parish in Athens, GA, for 9 years. Alex continues to coordinate Holy Week Missions, Advent Missions, and Monthly missions at Good Shepherd Catholic Church in Cumming, GA.

From 2016 to 2022, Alex also served as the Men’s Section Assistant in Atlanta. He loved working with the Men’s Section Director, the Legionaries, Consecrated, and Women’s Section leadership teams.

Alex is exceptionally grateful to the Legionaries, Consecrated, and many RC members who he’s journeyed shoulder to shoulder, growing his relationship with Christ and others along the way. He knows that there is only one way, that’s Christ’s Way, with others!