12 Claims Every Catholic Should Be Able to AnswerDEAL HUDSON
Freedom of speech is a great thing. Unfortunately, it comes at an unavoidable price: When citizens are free to say what they want, they’ll sometimes use that freedom to say some pretty silly things. And that’s the case with the 12 claims we’re about to cover.
of them are made over and over, others are rare. Either way, while the proponents
of these errors are free to promote them, we as Catholics have a duty to respond.
no such thing as absolute truth. What’s true for you may not be true for me.”
People use this argument a lot when they disagree with a statement and have no
other way to support their idea. After all, if nothing is true for everyone, then
they can believe whatever they want and there’s nothing you can say to make them
change their minds.
But look at that statement again: “There’s no such
thing as absolute truth.” Isn’t that, in itself, a statement that’s being made
absolutely? In other words, it applies some rule or standard to everyone across
the board — exactly what the relativists say is impossible. They have undone
their own argument simply by stating their case.
The other problem with
this statement is that no relativist actually believes it. If someone said to
you, “There is no absolute truth,” and you punched him in the stomach, he’d probably
get upset. But by his own creed, he’d have to accept that while punching someone
in the stomach may be wrong for him, it might not be wrong for you.
is when they’ll come back with an amendment to the original statement by saying,
“As long as you’re not hurting others, you’re free to do and believe what you
like.” But this is an arbitrary distinction (as well as another absolute statement).
Who says I can’t hurt others? What constitutes “hurt”? Where does this rule come
If this statement is made based on personal preference, it means
nothing for anyone else. “Do no harm” is in itself an appeal to something greater
— a sort of universal dignity for the human person. But again, the question
is where does this dignity come from?
As you can see, the further you
delve into these questions, the closer you come to understanding that our concepts
of right and truth are not arbitrary but are based in some greater, universal
truth outside ourselves — a truth written in the very nature of our being.
We may not know it in its entirety, but it can’t be denied that this truth exists.
“Christianity is no better than any other faith. All
religions lead to God.”
If you haven’t heard this one
a dozen times, you don’t get out much. Sadly enough, the person making this claim
is often himself a Christian (at least, in name).
The problems with
this view are pretty straightforward. Christianity makes a series of claims about
God and man: That Jesus of Nazareth was God Himself, and that he died and was
resurrected — all so that we might be free from our sins. Every other religion
in the world denies each of these points. So, if Christianity is correct, then
it speaks a vital truth to the world — a truth that all other religions
This alone makes Christianity unique.
But it doesn’t
end there. Recall Jesus’ statement in John’s Gospel:
“I am the way,
and the truth, and the life; no one comes to the Father, but by me.” In Christianity,
we have God’s full revelation to humanity. It’s true that all religions contain
some measure of truth — the amount varying with the religion. Nevertheless,
if we earnestly want to follow and worship God, shouldn’t we do it in the way
If Jesus is indeed God, then only Christianity contains
the fullness of this truth.
Old and New Testaments contradict one another in numerous places. If an omnipotent
God inspired the Bible, He would never have allowed these errors.”
This is a common claim, one found all over the internet (especially on atheist
and free-thought websites). An article on the American Atheists website notes
that “What is incredible about the Bible is not its divine authorship; it’s that
such a concoction of contradictory nonsense could be believed by anyone to have
been written by an omniscient God.”
Such a statement is generally followed
by a list of Biblical “contradictions.” However, claims of contradictions make
a few simple errors. For example, critics fail to read the various books of the
Bible in line with the genre in which they were written. The Bible is, after all,
a collection of several kinds of writing...history, theology, poetry, apocalyptic
material, etc. If we try to read these books in the same wooden way in which we
approach a modern newspaper, we’re going to be awfully confused.
the list of Bible “contradictions” bears this out. Take, for example, the first
item on the American Atheist’s list:
“Remember the Sabbath day, to
keep it holy.” Exodus 20:8There! the atheist cries, A clear contradiction.
But what the critic neglects to mention is something every Christian knows: When
Christ instituted the New Covenant, the ceremonial requirements of the Old Covenant
were fulfilled (and passed away). And so it makes perfect sense that Old Testament
ceremonial rules would no longer stand for the people of the New Covenant.
“One man esteemeth one
day above another: another esteemeth every day alike. Let every man be fully persuaded
in his own mind.” Romans 14:5
If the critic had understood this simple tenet of Christianity, he wouldn’t
have fallen into so basic an error.
The next item on the American Atheist
list is similarly flawed:
“...the earth abideth for ever.” Ecclesiastes
the Old Testament claims that the earth will last forever, while the New says
it will eventually be destroyed. How do we harmonize these? Actually, it’s pretty
easy, and it again comes from understanding the genre in which these two books
“...the elements shall melt with fervent heat,
the earth also and the works that are therein shall be burned up.”
Ecclesiastes, for example, contrasts secular and religious
worldviews — and most of it is written from a secular viewpoint. That’s
why we find lines like, “Bread is made for laughter, and wine gladdens life, and
money answers everything.” (Ecclesiastes 10:19)
However, at the end of
the book, the writer throws us a twist, dispensing with all the “wisdom” he’d
offered and telling us to “Fear God, and keep his commandments; for this is the
whole duty of man.” (12:13)
If a reader stops before the end, he’ll be
as confused as the critic at American Atheists. However, since the viewpoint that
gave birth to the notion of an eternal earth is rejected in the last lines of
the book, there’s obviously no contradiction with what was later revealed in the
New Testament. (And this is just one way to answer this alleged discrepancy.)
The other “contradictions” between the Old and New Testaments can be answered
similarly. Almost to an item, the critics who use them confuse context, ignore
genre, and refuse to allow room for reasonable interpretation.
Christian should be disturbed by these lists.
4. “I don’t need to go to Church. As long as I’m a good person, that’s
all that really matters.”
This argument is used often,
and is pretty disingenuous. When someone says he’s a “good person,” what he really
means is that he’s “not a bad person” — bad people being those who murder,
rape, and steal. Most people don’t have to extend a lot of effort to avoid these
sins, and that’s the idea: We want to do the least amount of work necessary just
to get us by. Not very Christ-like, is it?
But that mentality aside,
there’s a much more important reason why Catholics go to Church other than just
as an exercise in going the extra mile. Mass is the cornerstone of our faith life
because of what lies at its heart: the Eucharist. It’s the source of all life
for Catholics, who believe that bread and wine become the real body and blood
of Christ. It’s not just a symbol of God, but God made physically present to us
in a way we don’t experience through prayer alone.
Jesus said, “Truly,
truly, I say to you, unless you eat the flesh of the Son of man and drink his
blood, you have no life in you; he who eats my flesh and drinks my blood has eternal
life, and I will raise him up at the last day” (John 6:53-54). We’re honoring
Jesus’ command and trusting in that promise every time we go to Mass.
What’s more, the Eucharist — along with all the other Sacraments —
is only available to those in the Church. As members of the Church, Christ’s visible
body here on earth, our lives are intimately tied up with the lives of others
in that Church. Our personal relationship with God is vital, but we also have
a responsibility to live as faithful members of Christ’s body. Just being a “good
person” isn’t enough.
don’t need to confess your sins to a priest. You can go straight to God.”
As a former Baptist minister, I can understand the Protestant objection to confession
(they have a different understanding of priesthood). But for a Catholic to say
something like this...it’s disappointing. I suspect that, human nature being what
it is, people just don’t like telling other people their sins, and so they come
up with justifications for not doing so.
The Sacrament of Confession
has been with us from the beginning, coming from the words of Christ Himself:
“Jesus said to them again, ‘Peace be with you. As the Father has sent
me, even so I send you.’ And when he had said this, he breathed on them, and said
to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven;
if you retain the sins of any, they are retained.” (John 20:21-23)
Notice that Jesus gives His apostles the power to forgive sins. Of course, they
wouldn’t know which sins to forgive if they weren’t told what sins were
The practice of confession is also evident in the Letter Of
“Is any among you sick? Let him call for the elders of the
church, and let them pray over him, anointing him with oil in the name of the
Lord; and the prayer of faith will save the sick man, and the Lord will raise
him up; and if he has committed sins, he will be forgiven. Therefore confess your
sins to one another, and pray for one another, that you may be healed.” (James
5:14-16) It’s interesting that nowhere does James (or Jesus) tell
us to confess our sins to God alone. Rather, they seem to think that forgiveness
comes through some means of public confession.
And it’s not difficult
to understand why. You see, when we sin, we rupture our relationship not just
with God, but with His Body, the Church (since all Catholics are interconnected
as children of a common Father). So when we apologize, we need to do so to all
parties involved — God and the Church.
Think of it this
way. Imagine you walk into a store and steal some of their merchandise. Later,
you feel remorse and regret the sinful act. Now, you can pray to God to forgive
you for breaking His commandment. But there’s still another party involved; you’ll
need to return the merchandise and make restitution for your action.
It’s the same way with the Church. In the confessional, the priest represents
God and the Church, since we’ve sinned against both. And when he pronounces
the words of absolution, our forgiveness is complete.
6. “If the Church truly followed Jesus, they’d
sell their lavish art, property, and architecture, and give the money to the poor.”
When some people think of Vatican City, what they
immediately picture is something like a wealthy kingdom, complete with palatial
living accommodations for the pope and chests of gold tucked away in every corner,
not to mention the fabulous collection of priceless art and artifacts. Looking
at it that way, it’s easy to see how some people would become indignant at what
they think is an ostentatious and wasteful show of wealth.
But the truth
is something quite different. While the main buildings are called the “Vatican
Palace,” it wasn’t built to be the lavish living quarters of the pope. In fact,
the residential part of the Vatican is relatively small. The greater portion of
the Vatican is given over to purposes of art and science, administration of the
Church’s official business, and management of the Palace in general. Quite a number
of Church and administrative officials live in the Vatican with the pope, making
it more like the Church’s main headquarters.
As for the impressive art
collection, truly one of the finest in the world, the Vatican views it as “an
irreplaceable treasure,” but not in monetary terms. The pope doesn’t “own” these
works of art and couldn’t sell them if he wanted to; they’re merely in the care
of the Holy See. The art doesn’t even provide the Church with wealth; actually,
it’s just the opposite. The Holy See invests quite a bit of its resources into
the upkeep of the collection.
The truth of the matter is that the See
has a fairly tight financial budget. So why keep the art? It goes back to a belief
in the Church’s mission (one of many) as a civilizing force in the world. Just
like the medieval monks who carefully transcribed ancient texts so they would
be available to future generations — texts that otherwise would have been
lost forever — the Church continues to care for the arts so they will not
be forgotten over time. In today’s culture of death where the term “civilization”
can only be used loosely, the Church’s civilizing mission is as important today
as it ever was.
“Dissent is actually a positive thing, since we should all keep our minds open
to new ideas.”
You might hear this argument a lot
today, especially in the wake of the abuse scandal in the Church. Everyone wants
to find a solution to the problem, and in doing so some people are advocating
ideas that are outside the pale of our Catholic faith (i.e., women priests, being
open to homosexuality, etc). A lot of people blame the Church for being too rigid
in its beliefs and not wanting to try anything new.
The truth is, a lot
of the ideas for reform that are floating around today aren’t new. They’ve been
around for a while, and the Church has already considered them. In fact, the Church
has spent its entire life carefully examining ideas and determining which ones
are in line with God’s law and which aren’t. It has discarded heresy after heresy
while carefully building up the tenets of the Faith. It should come as no surprise
that there are thousands of other Christian churches in existence today —
all of them had “new ideas” at one point that the Church had decided were outside
the deposit of faith.
The Church has an important responsibility in protecting
the integrity of our Faith. It never rejects ideas out of hand, as some dissenters
would claim, but has two thousand years of prayer and study behind the beliefs
it holds to be true.
This doesn’t mean that we can never disagree on
anything. There’s always room to discuss how best to deepen our understanding
of the truth — for example, how we can improve our seminaries or clergy/lay
interactions — all within the guidelines of our Faith.
8. “Properly interpreted,
the Bible does not condemn homosexuality. Rather, it weighs against promiscuity
— whether homosexual or heterosexual. Therefore, we have no reason to oppose
loving homosexual relationships.”
As homosexual activity
gains greater acceptance in our culture, there’ll be more pressure among Christians
to explain away the Bible’s clear prohibition against it. It’s now the standard
liberal party line to claim that the Bible — when understood correctly —
doesn’t disallow homosexual activity.
But this claim flies in the face
of clear passages in both the Old and New Testaments. The first, of course, is
the famous story of Sodom and Gomorrah. If you recall, two angels were sent by
God to Sodom to visit Lot:
“But before [the angels] lay down, the
men of the city, the men of Sodom, both young and old, all the people to the last
man, surrounded the house; and they called to Lot, ‘Where are the men who came
to you tonight? Bring them out to us, that we may know them.’ Lot went out of
the door to the men, shut the door after him, and said, ‘I beg you, my brothers,
do not act so wickedly. Behold, I have two daughters who have not known man; let
me bring them out to you, and do to them as you please; only do nothing to these
men, for they have come under the shelter of my roof.’ But they said, ‘Stand back!’
And they said, ‘This fellow came to sojourn, and he would play the judge! Now
we will deal worse with you than with them.’ Then they pressed hard against the
man Lot, and drew near to break the door. But the men put forth their hands and
brought Lot into the house to them, and shut the door.” (Genesis 19:4-10) The
message of this passage is pretty clear. The men of Sodom were homosexuals who
wanted to have relations with the men inside the house. Lot offered them his daughters,
but they weren’t interested. Shortly thereafter, Sodom was destroyed by God in
payment for the sins of its people — namely, their homosexual acts. This
fact is confirmed in the New Testament:
“Just as Sodom and Gomorrah
and the surrounding cities, which likewise acted immorally and indulged in unnatural
lust, serve as an example by undergoing a punishment of eternal fire.” (Jude 7)
But these certainly aren’t the only passages in the Bible that condemn
gay activity. The Old Testament contains another unambiguous condemnation: “You
shall not lie with a male as with a woman; it is an abomination.” (Leviticus 18:22).
And these statements aren’t reserved to the Old Testament alone.
this reason God gave them up to dishonorable passions. Their women exchanged natural
relations for unnatural, and the men likewise gave up natural relations with women
and were consumed with passion for one another, men committing shameless acts
with men and receiving in their own persons the due penalty for their error.”
(Romans 1:26-27) It’s awfully hard for a liberal Christian to explain
this away. There’s simply no mention here merely of gay promiscuity or rape; rather,
Paul is weighing against any homosexual relations (which he describes as
“unnatural,” “shameless” and “dishonorable”).
Liberal Christians are
in a bind. How, after all, does one harmonize homosexuality with the Bible? Their
solution, it appears, is to strip the Bible of its moral power, and run in rhetorical
circles trying to escape its clear message.
9. “Catholics should follow their conscience in all things...whether
it’s abortion, birth control, or women’s ordination.”
It’s true — the Catechism says quite plainly, “Man has the right
to act in conscience and in freedom so as personally to make moral decisions.
‘He must not be forced to act contrary to his conscience. Nor must he be prevented
from acting according to his conscience, especially in religious matters’” (1782).
This teaching is at the heart of what it means to have free will.
that doesn’t mean that our conscience is free from all responsibility or can be
ignorant of God’s law. This is what the Catechism refers to as having a
The Catechism assigns great responsibility
to a person’s conscience:
“Moral conscience, present at the heart
of the person, enjoins him at the appropriate moment to do good and to avoid evil....
It bears witness to the authority of truth in reference to the supreme Good to
which the human person is drawn, and it welcomes the commandments. When he listens
to his conscience, the prudent man can hear God speaking” (1777).
In other words, our conscience isn’t just “what we feel is right”; it’s what we
judge to be right based on what we know of the teachings of God and the Church.
And in order to make that judgment, we have a responsibility to study and pray
over these teachings very carefully. The Catechism has a section dedicated
entirely to the careful formation of our conscience — that’s how important
it is in making right decisions.
And in the end, whether right or wrong,
we’re still held accountable for our actions: “Conscience enables one to assume
responsibility for the acts performed” (1781). When properly formed, it helps
us to see when we’ve done wrong and require forgiveness of our sins.
By seeking a fully-formed conscience, we actually experience great freedom, because
we’re drawing closer to God’s infinite Truth. It’s not a burden or something that
keeps us from doing what we want; it’s a guide to help us do what is right. “The
education of the conscience guarantees freedom and engenders peace of heart” (1784).
Family Planning is just the Catholic version of birth control.”
Natural Family Planning (NFP) has enemies on all sides. Some believe that it’s
an unrealistic alternative to birth control (which they don’t think is sinful
anyway) while others think that it’s just as bad as birth control. NFP has had
to walk a fine line between both extremes.
First of all, the main problem
with birth control is that it works against the nature of our bodies — and
nature in general. It aims to sever the act (sex) from its consequence (pregnancy),
basically reducing the sacredness of sex to the mere pursuit of pleasure.
NFP, when used for the right reason, is more of a tool used for discerning
whether a couple has the means (whether financially, physically, or emotionally)
to accept a child into their lives. It involves understanding your own body, taking
careful stock of your situation in life, discussing the issue with your spouse,
and, above all, prayer. Rather than cutting yourself off from the full reality
of sex, you are entering into it with a better understanding of all aspects involved.
People who favor birth control point to those people who can’t afford more
children, or whose health might be at risk from further pregnancies. But these
are perfectly legitimate reasons to use NFP — situations where it would
be perfectly effective — and the Church allows its use.
think that taking any sort of control over the size of your family is like playing
God, rather than letting Him provide for us as He sees fit. It’s true that we
must trust God and always accept the lives He sends us, but we don’t need to be
completely hands-off in that regard.
For example, rather than throwing
money around and saying that “God will provide,” families carefully budget their
finances and try not to overextend their means. NFP is like that budget, helping
us prayerfully consider our situation in life and act accordingly. It’s part of
our nature as humans to understand ourselves and use our intellect and free will,
rather than passively expecting God to take care of everything. We’re called to
be good stewards of the gifts we’re given; we must be careful never to treat those
can be pro-choice and Catholic at the same time.”
While this may be one of the most common myths Catholics hold regarding their
faith, it’s also one of the most easily dispelled. The Catechism minces
no words when talking about abortion: It’s listed with homicide under crimes against
the fifth commandment, “Thou shalt not kill.”
The following passages
make this clear: “Human life must be respected and protected absolutely from the
moment of conception” (2270). “Since the first century the Church has affirmed
the moral evil of every procured abortion. This teaching has not changed and remains
unchangeable” (2271). “Formal cooperation in an abortion constitutes a grave offense.
The Church attaches the canonical penalty of excommunication to this crime against
human life” (2272).
It can’t be stated more plainly than that. Some people
might argue, however, that being “pro-choice” doesn’t mean being in favor of abortion;
lots of people think abortion is wrong but don’t want to force that opinion on
There’s that “what’s true for you might not be true for me” argument
again. The Church has an answer to that, too: “’The inalienable rights of the
person must be recognized and respected by civil society and the political authority.
These human rights depend neither on single individuals nor on parents; nor do
they represent a concession made by society and the state; they belong to human
nature and are inherent in the person by virtue of the creative act from which
the person took his origin’” (2273).
The sanctity of life is a universal
truth that can never be ignored. Advising someone to get an abortion, or even
voting for a politician who would advance the cause of abortion, is a grave sin,
because it leads others to mortal sin — what the Catechism calls
giving scandal (2284).
The Church stands forcefully and clearly against
abortion, and we as Catholics must take our stand as well.
“People’s memories of their past lives prove that reincarnation
is true...and that the Christian view of Heaven and Hell is not.”
As society becomes increasingly fascinated with the paranormal, we can expect
to see claims of “past life memories” increase. Indeed, there are now organizations
who will help take you through your previous lives using hypnosis.
this may be convincing to some, it certainly isn’t to anyone familiar with the
mechanics of hypnosis. Almost since the beginning, researchers have noted that
patients in deep hypnosis frequently weave elaborate stories and memories, which
later turn out to be utterly untrue. Reputable therapists are well aware of this
phenomenon, and weigh carefully what the patient says under hypnosis.
Sadly, though, this isn’t the case with those interested in finding “proof” for
reincarnation. Perhaps the greatest example of this carelessness is the famous
Bridey Murphy case. If you’re not familiar with it, here’s a quick outline: In
1952, a Colorado housewife named Virginia Tighe was put under hypnosis. She began
speaking in an Irish brogue and claimed to once have been a woman named Bridey
Murphy who had lived in Cork, Ireland.
Her story was turned into a bestselling
book, “The Search For Bridey Murphy,” and received much popular attention.
Journalists combed Ireland, looking for any person or detail that might confirm
the truth of this past-life regression. While nothing ever turned up, the case
of Bridey Murphy continues to be used to buttress claims of reincarnation.
That’s a shame, since Virginia Tighe was exposed as a fraud decades ago.
Consider: Virginia’s childhood friends recalled her active imagination, and ability
to concoct complex stories (often centered around the imitation brogue she had
perfected). Not only that, but she had a great fondness for Ireland, due in part
to a friendship with an Irish woman whose maiden name was — you guessed
it — Bridie.
What’s more, Virginia filled her hypnosis narratives
with numerous elements from her own life (without revealing the parallels to the
hypnotist). For example, Bridey described an “Uncle Plazz,” which eager researchers
took to be a corruption of the Gaelic, “Uncle Blaise.” Their enthusiasm ran out
though when it was discovered that Virginia had a childhood friend she called
When a hypnotized Virginia began dancing an Irish jig,
researchers were astounded. How, after all, would a Colorado housewife have learned
the jig? The mystery was solved when it was revealed that Virginia learned the
dance as a child.
As the Bridey Murphy case shows, the claims of past-life
regression are always more impressive than the reality. To this day, not a single
verifiable example exists of a person being regressed to a former life. Certainly,
many tales have been told under the control of a hypnotist, but nevertheless,
evidence for reincarnation (like that for the Tooth Fairy) continues to elude
Hudson. "12 Claims Every Catholic Should Be Able to Answer." Crisis e-letter
This article was reprinted with permission of Deal Hudson.
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W. Hudson is the former publisher of Crisis magazine. He is now Executive
Director of The Morley Institute for Church and Culture. He was associate professor
of Philosophy at Fordham University from 1989 to 1995 and was a visiting professor
at New York University for five years. He taught for nine years at Mercer University
in Atlanta, where he was chair of the philosophy department. He has published
many reviews and articles as well as five books: Understanding
Maritain: Philosopher and Friend (Mercer, 1988); The
Future of Thomism (Notre Dame, 1992); Sigrid
Undset On Saints and Sinners (Ignatius, 1994); and Happiness
and the Limits of Satisfaction (Rowman & Littlefield, 1996) and his autobiography,
American Conversion (Crossroad, 2003).
Copyright © 2003