Tag: Conscience

…but do no harm

Christian theologians propose that natural law is the “light of understanding placed in us by God”  which suggest that we should be able to source within our being an understanding not taught by man but rather by God’s Spirit. That through reasoning and experience we are able to articulate personal conviction in a Transcendent Creator of Life and Light, including the dignity of the person, and its fundamental rights and duties. This very aspect of God’s Incarnate Law (in me) has been a central focus of my contemplation toward a deeper spirituality: “according to the whole.”

To believe in a God who is Love is to believe that I was brought into existence by Love and I am to reflect that Love. This is the central core of my identity and I hear its obligations echoed in Paul’s words to the Galatians (5:26):

“Let us have no self-conceit, no provoking of one another, no envy of one another.” 

Paul’s words resonate within me (not) because I have accomplished it but that it speaks to me from an Incarnate Wisdom experienced and illuminated by God’s Spirit through life itself. Although, this illumination is often and easily blinded by one’s own egoic self-deception – of being someone we are not. In this blindness, I am not alone. The very beginning of scripture records first man, woman, and offspring succumbing to this same temptation of self-conceit, envy and provoking each other to sin – only to distance themselves from God’s divine presence. And for Cain, it leads to the extreme of taking of another’s life.

Paul is speaking to the early Church in Galatia about what Christ’s death on the cross reveals and offers to them (and us). Because of God Incarnate, we can now see much more clearly the source of Good and the effects of evil in our lives. Because of this sacrificial act – we have been freed to participate much more deeply in the law of God’s divine Love and to encounter beatitude not only in the hereafter but in this very moment of our life. It is free gift of a Loving God, but it is not without obligation.

In my own experience of formation for public ministry,  I’ve experienced internal amplifications of conscience directly correlating to Paul’s statement: “Let us have no self-conceit, no provoking of one another, no envy of one another.”

The idea of standing in front of anyone and suggesting how they should live their lives challenged my own sense of worthiness. I am no example for anyone, nor do I wish to be.  Not until I identified with the two sinners that were crucified with Christ did I understand that discipleship is not about self-worthiness.  As long as I accept my “true” self,  a beloved child of God (warts and all): I am enough.

Another was facing the sobering realization that people will come to me in their pain and need of healing.  What and how I do, or fail to do, directly impacts their spirit, soul, and journey towards salvation.  My prayer and petition is to speak Truth in Love, …but do no harm. When and where my actions fail to that end (and it does), I am to receive the wounded with a compassionate ear and contrite heart.  In other words, to Love as God Loves, …not as I love.

By grace, I (we) have been given a life, an intellect, a conscience, a free will, and redemption in which to enter beatitude. In those most intense and personal moments, I find the gift of Wisdom and Understanding (not in books) but in walking with Christ through the Paschal Mystery.

ps. Feel free to offer personal comments, or forward a link of this website to a friend in need.

Kata holos

The word “catholic” conjures in each of us a unique and personal mental image. Whether positive or negative, it carries much baggage. Personally, I hope to never stop challenging my own biases and assumptions of what it means to be Catholic.

This ongoing challenge of metanoia, or repentence, is our baptismal calling. Metanoia means change in one’s way of life resulting from penitence or spiritual conversion. It rings in the ear of each and every Christian.

As a method of practicing metanoia, I rather contemplate the origin of the word “catholic” which is a construction of two Greek words: “Kata” and “holos,” which literally means “according to the whole.”

This brings me to the next question: How am I to understand and live a “Catholic” spirituality that is “according to the whole?” This does not come from a book, or a human teacher.

The first order is to recognize the primacy of my own conscience which stands above the authority of any man; religious or political.

For the Church teaches that no one is to subordinate their conscience to human authority.  Because it is precisely the conscience which upholds [human] dignity:  “A human being must always obey the certain judgment of his conscience” (CCC1433, 1800).

Our conscience is our most secret core and sanctuary where we are alone with God whose voice echoes in our depths. In this conscience the person “made in the image and likeness of God,” may faithfully reflect its model which is both Wisdom and eternal law (CCC 1143, 1795). 

Have you ever wondered where our consciences come from, …Or the soul for that matter. Is it a movement of the intellect, or one’s soul, …or both?

We are gifted with conscience by the Holy Spirit.

When we remain open to the Holy Spirit operative in our lives, we encounter the Word of God and it changes us. “When a person is touched by the Word, obedience is born, that is listening, which changes life.” (John Paul II).

There are several ways I construct an image of “wholeness.” I am sure there may be more, so you feel free to share them in the comments:

  • Our Individual wholeness: intellectual, emotional, spiritual, physically (body and soul), as one
  • The family unit
  • “Totus Christus” ( the total Christ: Head and Body) Christ as Head and all baptized as the Body of Christ, or The People of God as Church.
  • All that exist: Creator and creation


We can see this clearly , the context of wholeness of the individual but also the corporate body and its form of governance, in the Acts of the Apostles chapters 6 thru 8. It is one of many biblical models that further illustrate an individual and corporate spirituality “according to the whole.”

As the early Christian Church increased in numbers, there was an inequality, or injustice amongst its members. The Apostles acted in accordance with the whole community. They did not ignore but listened to their murmurings with compassion and respect. The whole community participated in its solution to a real problem that if left unattended would have likely split the Church. The Apostles approved what the community offered and appointed seven deacons to restore and maintain justice. And not only was the community pleased:  

“the word of God increased; and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.” (Acts 6:7 RSVCE).

This past week, I found this 1965 papal decree by Pope Pius VI, and consider it relevant

“Superiors, as those who are to give an account of the souls entrusted to them (Heb. 13:17), should fulfill their office in a way responsive to God’s will. They should exercise their authority out of a spirit of service to the brethren, expressing in this way the love with which God loves their subjects. They should govern these as sons of God, respecting their human dignity. In this way they make it easier for them to subordinate their wills. They should be particularly careful to respect their subjects’ liberty in the matters of sacramental confession and the direction of conscience. Subjects should be brought to the point where they will cooperate with an active and responsible obedience in undertaking new tasks and in carrying those already undertaken. And so superiors should gladly listen to their subjects and foster harmony among them for the good of the community and the Church, provided that thereby their own authority to decide and command what has to be done is not harmed (Perfectae Caritatis 14)”

Two of the first seven deacons that were appointed: Stephen and Phillip are each given a narrative which gives all including servant leaders a model to follow.

Stephen, speaking with Wisdom and Spirit, doing great work in grace and power was brought into dispute with a select group of religious authorities. They seized him and set up false witness against him. His response was to courageously speak the gospel truth to the authority of his day. He not only upheld his dignity and conscience, he paid the price with his life.

Then Phillip, leaves Jerusalem and begins preaching Christ to the Samaritans who were a people considered foreign to the Jews of Jerusalem. He likely was on the receiving end of a lot of pressure from all sides. The gifts of the Spirit was his strength and guide. In the end, Phillip’s ministry brought great joy and conversion to the people who had never received the Word of God. Even the Apostles from Jerusalem had to come see for themselves. Phillip was then told to go south of Jerusalem on the route to Gaza where he encountered the Ethiopian Eunuch hungry for understanding of Scripture. Phillip catechized and baptized.  Later in Acts 21, Paul meets up in Phillip’s home along the Mediterranean coast where reference is made about Phillip’s four daughters who are considered prophets.

In closing, Our command to living a Spirituality “according to the whole,” is to love God above all things and love our neighbor as ourselves.

When we live in accordance, we will still find suffering and grief in our lives but also find that Abba is a life giver,… never a destroyer.

Therefore, anything which gives life “according to the whole,” is catholic spirituality. We hear this echoed by Paul in 1 Corinthians 12:26

“If one member suffers, all suffer together; if one member is honored, all rejoice together.”

Of course we fail this at times which requires an ongoing formation and examination of our conscience regarding any behaviors that debase or destroy this “wholeness.”

When we do this well, we effect personal and community conversion, …a metanoia.

Feel free to comment on your take…

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