Bishop Seitz: “Male and Female God Created Them…”
Today we are happy to share a blog post from Bishop Seitz of El Paso, Texas! Go to his blog directly to leave a comment!
“Mommy, how are boys different than girls?” Most children ask this question or some variation of it in the early years of their lives. Even now, long after I learned about the physical differences between the two genders, I am still learning about the many differences between men and women and, frankly, I’m still trying to understand the opposite sex. Even science is adding to our knowledge about the differences between the genders. Recently research came out pointing to different ways in which the brains of most men and women are women are wired.
Yes, Johnny, boys and girls are different and I thank God for that! The physical differences between the genders are more than skin deep. They are differences meant to create a complementarity that is directed toward a profound union of life and love. I think we could all agree that the differences between the genders have been overly stereotyped in the past by cultures and that, in many cases, women have not been given their full role in society and the Church. Our Holy Father, Pope Francis recently addressed this in his Wednesday Audience as he continued his teaching on the family. He said much more work is needed to give women their full voice. But he also warned against going to the other extreme and losing sight of the essential complementarity of the genders: “Not only man as such, not only woman as such, but rather man and woman, as a couple, are the image of God. The difference between them is not a question of contrast or subordination, but instead of communion and generation, always in the image and semblance of God.”
According to Pope Francis, the gender difference between man and woman is directed toward their union and through that union, to the potential for the generation of new life. It is not about superiority of one over the other or about competing claims. Our Holy Father sees the differences as a call to unity that is intended to be a model for the rest of humankind. He wonders if the efforts to minimize these differences, to suggest that the differences of our bodies are not important, is perhaps a capitulation to the challenges involved in making the deep, life-giving union of man and woman a reality.
Here is how Pope Francis says it: “Modern and contemporary culture has opened up new spaces, new freedoms and new depths for the enrichment and understanding of this difference. But it has also introduced many doubts and much skepticism. I wonder, for example, if so-called gender theory is not an expression of frustration and resignation, that aims to cancel out sexual difference as it is no longer able to face it.”
The Pope goes on to assert that running from the challenge is not the solution. I’ll let Our Holy Father have the last word: “Yes, we run the risk of taking step backwards. Indeed, the removal of difference is the problem, not the solution. To solve their problems in relating to each other, men and women must instead speak more, listen more, know each other better, value each other more. They must treat each other with respect and cooperate in friendship. With these human bases, supported by God’s grace, it is possible to plan a lifelong matrimonial and family union. The marriage and family bond is a serious matter for all, not only for believers. I would like to encourage intellectuals not to ignore this theme, as if it were secondary to our efforts to promote a freer and more just society.”
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Prayer and Encounter: Evangelii Gaudium
Lessons from Evangelii Gaudium #18
Pope Francis’s Apostolic Exhortation on the proclamation of the Gospel in today’s world, Evangelii Gaudium or “The Joy of the Gospel,” has many points that are relevant to the work of Marriage: Unique for a Reason. This series will explore some of these themes and apply Pope Francis’s words to the culture of marriage and family in the United States.
Prayer and Personal Encounter (262-267)
Our call to evangelization flows from the love we have received in our personal encounter with Christ; without this love, our attempts to evangelize would be empty and unconvincing. Unless we fill our lives with “prolonged moments of adoration, of prayerful encounter with the word, of sincere conversation with the Lord, our work easily becomes meaningless; we lose energy as a result of weariness and difficulties, and our fervor dies out” (no. 262). The Holy Father invites us to constantly beg the Lord to open and enliven our hearts by his grace. It is through our dynamic joy from having received His love that we can best relay the gospel message to others.
Pope Francis reminds us that while time set aside for prayer is necessary nourishment for our work, we must not fall into a habit of “individualistic spirituality” that draws us further away from our mission to others. Though we receive anew our life and joy from our daily encounters with the love of Christ, we can’t stop short of turning toward others to give away that same love.
The enthusiasm of our mission is strengthened by our conviction that Christ responds to the deepest longing of our hearts—and that he is likewise the answer to the deepest needs of all people. This conviction must be kept alive through our own understanding “from personal experience that it is not the same thing to have known Jesus as not to have known him, not the same thing to walk with him as to walk blindly, not the same thing to hear his word as not to know it, and not the same thing to contemplate him, to worship him, to find our peace in him, as not to” (no. 266). If we are not personally aware of the presence of Christ in our life and the difference that it makes, if we try to evangelize by our own means, our passion and commitment will be drowned out by our human weakness and complacency.
Like Christ, our greatest motivation is the glory of the Father. If we are to remain vigorous in evangelizing—especially in the face of the many cultural and political obstacles of our world—we must strive for union with Christ, so that we may “seek what he seeks and…love what he loves” (no 267).
We must never let our commitment to work distract us from the ever-deepening encounter with Christ that first called us to serve Him. In order to foster personal awareness of Christ’s presence within family life, set aside time each day for quiet, receptive prayer. Afterwards, come together again in conversation as a family. This simple practice can serve as a model of our call to first receive love from Christ in order to give away that same love to everyone we encounter.
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Ireland Referendum
Please remember to pray and fast for Ireland today, as they head to the polls to vote in the same-sex “marriage” referendum.
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Call to Prayer: May 22, 2015
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Religious Freedom: Evangelii Gaudium
Lessons from Evangelii Gaudium #17
Pope Francis’s Apostolic Exhortation on the proclamation of the Gospel in today’s world, Evangelii Gaudium or “The Joy of the Gospel,” has many points that are relevant to the work of Marriage: Unique for a Reason. This series will explore some of these themes and apply Pope Francis’s words to the culture of marriage and family in the United States.
Religious Freedom (nos. 255-258)
The Church recognizes the importance of religious freedom for maintaining a healthy social dialogue and an atmosphere of peace; but what, exactly, do we mean by peace? Peace is not an absence of difference, but a respectful harmony within a healthy pluralism of beliefs, which “respects differences and values them as such” (no. 255). Attempts to privatize religion as an individual matter of conscience that must stay behind church doors reflect “a new form of discrimination and authoritarianism,” rather than the progression of religious freedom (no. 255). Because our religious beliefs are meant to be embodied and manifested in our relationships and work in the public sphere, this kind of delegation does not grant us true freedom.
This lack of freedom is particularly prevalent in the intellectual and cultural realms. Pope Francis sees the modern tendency to disregard all religious thought as an attack not just on religious freedom, but also on reason. This discriminatory dismissal serves a “certain rationalism” that has largely dominated our culture, but is actually opposed to reason in the fullest sense. To ignore the history of thought that has arisen within a religious context is an impediment to, rather than a triumph of reason. This is evident in the narrow-minded views of most media representations of religion. When these “crude and superficial generalizations” become the norm, we lose a wealth of human understanding that the context of faith has developed.
To combat this rationalism, the Holy Father encourages interreligious dialogue, including that between believers and those who—though they don’t identify themselves with any religious tradition—“sincerely seek the truth, goodness and beauty which we believe have their highest expression and source in God” (no. 257). Such dialogue—especially in the realms of ethics, arts and sciences—can help to bring about peace through a mutual respect for the dignity of life and a mutual search for transcendent meaning.
Dialogue that respects and values difference should begin in the home! As we face increasing opposition in the public square, it is ever more important that our families be a place of openness and dialogue. Family members with differing beliefs must be accepted and loved, and this respect will be a model for children to follow. The peace within a family that appreciates the uniqueness of each member can serve as the starting point for peace in society.
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Why the Church Cannot Endorse Same-Sex “Marriage”: Chapter Seven of the World Meeting of Families Catechesis
World Meeting of Families Catechesis Series
The USCCB Secretariat of Laity, Marriage, Family Life and Youth is excited about the World Meeting of Families (WMOF) being held in Philadelphia in September 2015. This is part of a series of short articles focused on the WMOF Catechesis Love is our Mission: The Family Fully Alive and its implications for our daily lives. We follow the timing suggested by the Archdiocese of Philadelphia by exploring one theme each month leading up to the World Meeting. Other reflections have been written by the Archdiocese of Military Services. Here is their reflection for Chapter 7.
Why the Church Does Not (Cannot) Endorse So-Called Same-Sex “Marriage”
Tim Roder
Secretariat for Laity, Marriage, Family Life and Youth
Advocates of same-sex “marriage” can only make a case for its recognition by “premising marriage as mainly erotic or emotional satisfaction” and not as a social institution for the sake of uniting a man and a woman to each other, and children to their parents (134). Emotions run deep on this subject.
As the catechesis Love is Our Mission points out, the truth about marriage has been obscured in our culture so much so that it is barely recognizable. As contraception, sterilization, abortion and divorce have become socially accepted and even commonplace, accepting same-sex sexual relationships seems a “plausible next step” (134).
Once the core elements of marriage are separated—the unitive and procreative purposes—the line of what counts as a marriage is easily erased and redrawn. What’s morally acceptable becomes whatever people are comfortable with, or whatever “two (or more) consenting adults” agree on. Once established, this relativistic view is difficult to uproot.
Six adults raised by two people of the same sex submitted amicus curiae briefs at the U.S. Supreme Court in support of man-woman marriage laws. I find the stories of these men and women compelling because they witness to the truth of the human heart: every person has an innate desire to know and be raised by their own mother and father. Children suffer when this does not happen, even if it is for a very good reason. We know this not only from these six people, but also from the experiences of adopted children, children of divorce, and children of artificial reproduction. These experiences and situations are not the same, but they do show us that whenever possible, children should be with their own mother and father in a stable, loving home.
The witness of these six adults and of others points to the deeper question: What is marriage? The only definition of marriage that upholds the dignity of the child is the union of a man and a woman—a union grounded in sexual difference and open to life. Even when the gift of children is not possible due to infertility or age, marriage does not lose its meaning.
Marriage in society is not about affirming adult romantic desires; it’s about bringing men and women together to become fathers and mothers of the next generation and recognizing the contribution that spousal love offers to society.
As a Sacrament, marriage is further about drawing men and women close to Christ in a mutual gift of self that mirrors and participates in His relationship with the Church.
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Call to Prayer: May 15
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Bishop Conley: Martyrs, Witnesses and Public Life
This past March, Bishop Conley of Lincoln, Nebraska gave an address for the “Catholics in the Capitol” annual Legislative Advocacy Day at the Nebraska State Capitol. It is entitled: “Martyrs, Witnesses and Public Life: Catholics at the Capitol”
Here are a few sections from his address that are pertinent to the work of the USCCB in promoting and defending marriage. He says, “The freedom to practice the faith is threatened by aggressive unchecked secularism, which stops at almost nothing to establish what Pope Benedict XVI called the ‘dictatorship of relativism.’ Relativism today is veiled by words like ‘tolerance’ and ‘non-discrimination’ and ‘progressivism.'” Indeed, the truth about marriage is currently being portrayed as bigoted or discriminatory.
Bishop Conley notes, “Today, our lives are not threatened in the state of Nebraska. But our liberties are. But in our state, faithful Christians face threats to their livelihood, to the education of their children, and to their family life.” These will only continue and become more serious as time goes by if we do not have the courage to stand up for our religious freedom now.
He reminds us that it is the call of the laity to bring Christ into the public sphere. “The Second Vatican Council said that your [lay] task is to ‘animate the temporal order’ with the Spirit of Jesus Christ. This means that our civil laws should reflect truth: the truth about the dignity of every human person; the truth about the sovereignty of families; the truth about the rights of children, and the disabled, and the elderly.” Catholic laypersons cannot sit on the sidelines on the debate about marriage.
Marriage is part of the common good for society. Bishop Conley notes, “Promoting human dignity is the common good. Promoting the family is the common good. Protecting truth and preserving justice is why we make law.”
And finally, Bishop Conley reminds us that we are in a spiritual battle with demons, “minions of the evil one,” and must fight for the good of all souls, including those who disagree with us. “We need to remember that those who disagree with us are created by God for salvation with him—and we are called to be missionaries to them, in order to invite them to a transformative religious relationship with Jesus Christ.”
Amen!
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Bishop Malone at the National Catholic Prayer Breakfast
Bishop Malone, the Chairman of the Committee of Laity, Marriage, Family Life and Youth, spoke at the National Catholic Prayer Breakfast. Watch the video here!
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The Common Good, II: Evangelii Gaudium
Lessons from Evangelii Gaudium #16
Pope Francis’s Apostolic Exhortation on the proclamation of the Gospel in today’s world, Evangelii Gaudium or “The Joy of the Gospel,” has many points that are relevant to the work of Marriage: Unique for a Reason. This series will explore some of these themes and apply Pope Francis’s words to the culture of marriage and family in the United States.
The Common Good and Peace in Society, Part II (nos. 231-237)
The next two principles Pope Francis writes about in this section on the common good are:
- Realities are more important than ideas
- The whole is greater than the part
Pope Francis reminds us in the first part that ideas and reality must be in constant dialogue with one another. “It is dangerous to dwell in the realm of words alone, of images and rhetoric,” he writes (no. 231). One calls to mind the image of an abstract philosopher, musing to himself on the joys and trials of married life while his wife, with frizzled hair and angry expression, changes a diaper on the floor of the kitchen while a meal she prepared is cooking on the stove and someone has come to the door. This is a caricature, of course, but this seems to be what the pope is talking about: when the words do not become flesh.
“What calls us to action are realities illumined by reason” (no. 232). When we are engaged in seeing reality with all the benefits of contemplating truth, we strive to live differently. The picture changes, for example, into one of a father embracing his wife on his way to change the diaper. It is the Incarnation that shows us that words alone are not enough: the Word was made flesh!
The second principle, Pope Francis writes, means that we must pay attention to both of the worlds we live in: the global context and our local communities. He uses the analogy of a polyhedron, which is both distinct and unified. There is “a place for everyone” and each person maintains his or her individuality while becoming part of a larger whole.
In marriage, while the two become “one flesh,” they also maintain their own identities. In fact, the love of the other should help each to become more fully him- or herself. Likewise, each child that is given to a family is a unique human person. They should be encouraged in their interests, even if no one in the family shares them, and be educated to see their differences as strengths. When the family is united in difference, they reveal the truth that “the whole is greater than the parts.”
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Call to Prayer: May 8
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The Common Good and Peace in Society: Evangelii Gaudium
Lessons from Evangelii Gaudium #15
Pope Francis’s Apostolic Exhortation on the proclamation of the Gospel in today’s world, Evangelii Gaudium or “The Joy of the Gospel,” has many points that are relevant to the work of Marriage: Unique for a Reason. This series will explore some of these themes and apply Pope Francis’s words to the culture of marriage and family in the United States.
The Common Good and Peace in Society (nos. 217-230)
This section of Evangelii Gaudium is divided into four principles; we will look at the first two here.
First, Pope Francis writes, “Time is greater than space” (no. 222). He reminds the Church not to be “obsessed with immediate results” (no. 223). He counsels patient endurance in difficult situations or when our plans must change. He wants us to allow time the priority, even in evangelization.
This clearly relates to family life, especially when a child chooses to leave the faith or the family for one reason or another. The Holy Father reminds us not to give up on anyone, and to remember to trust in God’s saving work through time.
Next, the pope writes that, “Unity prevails over conflict” (no. 226). He says, “Conflict cannot be ignored or concealed. It has to be faced”(no. 226). How many families need to learn this lesson? How easy it may seem to ignore our differences, to sweep them under the rug in order to maintain a semblance of unity. On the other hand, how easy to be blinded by conflict to all the other things we have in common. Instead, we can strive to be “great persons who are willing to go beyond the surface of the conflict and to see others in their deepest dignity”(no. 228).
We learn to do this in the family, as the Pope highlighted in his 2015 Message for World Communications Day. There, he writes, “More than anywhere else, the family is where we daily experience our own limits and those of others, the problems great and small entailed in living peacefully with others. A perfect family does not exist. We should not be fearful of imperfections, weakness or even conflict, but rather learn how to deal with them constructively. The family, where we keep loving one another despite our limits and sins, thus becomes a school of forgiveness.” In the family, we love one another even when we do not get along. This can teach us how to approach people outside the family as well: as persons who are more than their opinions on a given topic. Even on the most contentious and serious issues, those on the “other side” are persons, loved by God, and must be acknowledged as such. “Unity brought by the Spirit can harmonize every diversity,” the pope writes (no. 230). By lovingly taking all family members where they are, we can realize this truth in our own lives.
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The Supreme Court Marriage Decision Could Effect Religious Freedom
Bishop Perry, a member of the Subcommittee for the Promotion and Defense of Marriage wrote on the main USCCB blog about the connection between marriage and religious freedom.
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Human Dignity and Marriage
At the Supreme Court’s oral arguments on the constitutionality of marriage laws, one of the justices said: “I thought that was the whole purpose of marriage. It bestows dignity on both man and woman in a traditional marriage… It’s dignity-bestowing, and these parties say they want to have that same ennoblement.”
It is important to define terms like dignity. The Oxford English Dictionary defines dignity this way: “The state or quality of being worthy of honor or respect.” The Catechism of the Catholic Church reads, “The dignity of the human person is rooted in his creation in the image and likeness of God” (CCC 1700). Every human person has intrinsic dignity; it is not bestowed by any government or institution.
The civil recognition of marriage has traditionally acknowledged the commitment of one man and one woman to one another in the interests of strengthening that bond and establishing the parentage of children. It was not instituted in order to confer dignity on the man or woman. Other relationships that are important to people’s lives, such as friendships, do not seek or require governmental intervention. The state has a compelling interest and responsibility to protect marriage—it does not have such a compelling interest or responsibility with other relationships.
If the law treats marriage as dignity-bestowing to persons, then there can be no rational limit to who can ask the state for a marriage license because every person or even every friendship deserves dignity. Four single women who are friends and share a house should be able to marry, since they are entitled to the same dignity as everyone else, for example. To not allow these four to marry is not a denial of their dignity or reducing them to “second-class” citizens. Rather it acknowledges that their relationships, no matter how personally fulfilling, are not of compelling interest to the state such that the state needs to formally recognize and support them.
In the marriage debate, let us not imagine that marriage is any more important than it is. It is important enough to fight for, but it is certainly not where human dignity comes from.
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Archbishop Kurtz on Legal System and Marriage
At his blog, Archbishop Kurtz reflected on whether the legal system is prepared for ramifications if marriage is redefined in law.
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Light in a Dark World: Chapter Seven of the World Meeting of Families Catechesis
World Meeting of Families Catechesis Series
The USCCB is excited about the World Meeting of Families (WMOF) being held in Philadelphia in September 2015. We are presenting a series of short articles focused on the WMOF Catechesis Love is our Mission: The Family Fully Alive and its implications for our daily lives. We will follow the timing suggested by the Archdiocese of Philadelphia by exploring one theme each month leading up to the World Meeting.
Chapter 7: Light in a Dark World
“A bright teaching that makes good marriages great”
Theresa Notare, PhD
Secretariat for Laity, Marriage, Family Life and Youth
Most people enter marriage wanting the best for their spouses and themselves. They want their love to last forever. They hope life won’t be too hard and that they too can have the American dream of children, a home and a happy life. These are good things to aspire to. The Catholic Church has similar desires for married couples but goes further. The Church wants good marriages to become great! How? By living God’s plan for married love!
Today there are a number of modern practices that are actually bad for marriage. Chapter 7 in the catechism of the World Meeting on the Family sheds light on one of these negative practices: contraception. That may sound strange to many people because popular thought says that contraception is “practical” and even “necessary” in modern life. So, why would the Catholic Church insist that contraception is wrong and against God’s plan? The answer may surprise you. It has to do with how God designed the nature of men, women, and marriage.
Men and women are created in God’s image. This means that God has given men and women a share in His own nature which includes the ability to love, form relationships, be faithful, forgive, and even procreate. In God’s plan, human sexuality is the means by which a man and a woman bring the unique gifts of their masculinity and femininity to each other to form friendships. When we consider that human fertility is part of sexuality, we can see that it is a central gift from God since it is the way by which new life is brought into the world.
In marriage man and woman create a two-in-one-flesh communion of persons for the “whole of life”–a total, self-giving union oriented to the good of the spouses and to having and caring for children (see the Code of Canon Law, Can. 1055). God designed marriage to form the family. Within the covenant of marriage, sexual intercourse is the act where husband and wife give all of themselves to each other to express their love and also to cooperate with God to bring new life into the world. St. John Paul II reminds couples that “nothing that is part of themselves can be excluded from this gift” (Message to Centre for Natural Fertility Regulation, 27 Feb. 1998). Their fertility, their power to participate with God in creating a new person to love in union with each other, is part of that gift. And herein lies the reason why contraception is wrong.
Contraception breaks the “inseparable connection” between the two meanings of the conjugal act, the love-giving and the life-giving (see Humanae vitae, no. 12). In other words, God designed sexual intercourse to be both where the spouses can give and accept the total gift of themselves to each other, and also receive the gift of new life if it comes. When couples use contraception, they basically reject not only something of each other, but also God’s gift of fertility. In fact, contraceptive sex locks God out of the very union which He designed for their benefit. This is ultimately harmful to the couple.
So what are couples to do if they need to space or limit births in marriage? The Church answers with the natural methods of family planning or NFP. NFP methods respect God’s design for married love. They do nothing to separate the life-giving potential from the love-giving nature of sexual intercourse. Couples simply refrain from sexual intercourse during their fertile time if they decide to postpone attempting pregnancy.
The Church’s teachings on the moral spacing of births in marriage are a real bright spot for married couples. They represent God’s invitation to husband and wife to live their marital love according to His plan.Couples who accept God’s design for married love often remark that their marriages are stronger due to their mutual growth in a deeper respect for the gifts that God has given them.The light of God’s truth is necessary for making good marriages great!
For more information about Natural Family Planning, see: http://www.usccb.org/issues-and-action/marriage-and-family/natural-family-planning/what-is-nfp/index.cfm
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Light in a Dark World: World Meeting of Families Catechesis Chapter 7
World Meeting of Families Catechesis Series
The USCCB Secretariat of Laity, Marriage, Family Life and Youth is excited about the World Meeting of Families (WMOF) being held in Philadelphia in September 2015. We are presenting a series of short articles focused on the WMOF Catechesis Love is our Mission: The Family Fully Alive and its implications for our daily lives. We will follow the timing suggested by the Archdiocese of Philadelphia by exploring one theme each month leading up to the World Meeting.
Chapter Seven: Light in a Dark World
Bethany Meola
Secretariat of Laity, Marriage, Family Life and Youth
The images of light and darkness have long been used to convey the contrast between good and evil. Light is a prominent theme throughout Scripture, starting with the very third verse: “Then God said, ‘Let there be light’” (Gn 1:3). Jesus described himself as “the light of the world” and said, “Whoever follows me will not walk in darkness, but will have the light of life” (Jn 8:12). Christians are described as “children of [the] light” (Lk 16:8, Jn 12:36, Eph 5:8, 1 Th 5:5).
In contrast, darkness is used to represent chaos (“The earth was a formless wasteland, and darkness covered the abyss” [Gn 1:2]), Hell (“Cast him into the darkness outside, where there will be wailing and grinding of teeth” [Mt 22:13]), and the antithesis of Christ’s Kingdom (“He delivered us from the power of darkness and transferred us to the kingdom of his beloved Son” [Col 1:13]).
Perhaps the most gripping way light and darkness is used in Scripture is the depiction of the Final Judgment, when God “will bring to light what is hidden in darkness” (1 Cor 4:5). This verse answers the question: Who would prefer darkness to light? Who would rather have the black of midnight rather than the glowing light of dawn? Precisely the person who wishes his or her deeds to remain secret and in the shadow of darkness. “People preferred darkness to light, because their works were evil” (Jn 3:19).
All sins seek darkness and hide from the light. One of those sins is pornography, usually coupled with masturbation. Both are addressed in chapter seven of the World Meeting of Family catechesis, and for good reason. By any measure, pornography use is widespread, including among Catholics and married persons. And despite the claim that pornography is harmless fun (“adult entertainment”), it clear from both testimony and research that pornography harms the user, his or her spouse (or future spouse) and children, not to mention the men and women used and degraded in its making. As the WMOF catechism says, “Pornography catechizes its consumers in selfishness, teaching its users to see other people as objects to satisfy our appetites” (no. 121).
Pornography thrives on darkness and secrecy. The Internet promises anonymity; users tend to hide their habit from a spouse, fiancé, or romantic partner; young people seek hidden places to look at it. This shame and the desire to hide from the light should tell us something.
But there is hope. “The light shines in the darkness, and the darkness has not overcome it” (Jn 1:4). For those who are struggling with pornography use or addiction, Jesus brings healing. In the Sacrament of Confession, what is hidden in darkness is exposed to Christ’s merciful, healing light. There are also many ongoing supports available to men and women who want to live in the light of chastity and true love, not the darkness of sin and lust.
One of my favorite movie scenes is in The Two Towers, the second part of The Lord of the Rings trilogy. The exhausted company of men, elves, dwarves and hobbits is on the verge of defeat. They have been battling all night and the army of Orcs is bearing down with renewed force. And then, the dawn breaks, and there on top of the ridge is Gandalf the White with a new regiment of riders. The embattled defenders are filled with joy and the tide of the battle turns. At dawn, hope comes anew. “His mercies are new every morning” (Lam 3:23).