By Dr. Rafael Xavier Gonzalez
I have heard from many non-Catholics (and even from Catholics also actually) that the reason they follow their so-called religion is simply because they grew up in it, and that’s it. It is mere tradition that has caused and makes them stay in the religion they hold. In fact, many appeal to this tradition as a reason for not converting to another religion. My teacher of Old Testament in college was a Rabbi. He used to tell us with passion about many little-known facts about Christianity. I one time asked him why doesn’t he become Christian and he told me that that would be too difficult, as he would be leaving his entire culture and tradition behind (!). Truth is not the criterion apparently!
We have to recognize God, in justice. How? By giving Him what exclusively belongs to Him alone, namely, worship. Hence the virtue of religion stems from the cardinal virtue of justice. Man is thus obliged in this transcendent practical endeavor. We should see it not only as our duty, but as a true joy to worship God. It doesn´t end there though. In order to properly worship God, the way he wills it, man is bound to follow the true religion. Natural religion does not suffice, and we even know this through reason.
Man is bound to diligently inquire into a positive or revealed religion and follow that which appears to be true, manifested and prescribed by God. Though man may have subjective certainty of his religious beliefs, an objective certainty is needed. Once doubt enters in, they must investigate. Sooner or later God causes this doubt to settle in when one is not living in the true religion. So, in principle, people may be in their religious error sincerely, because they have no doubts. But in the practical life, because God loves us and the issue is so grave, God surely inspires one with this doubt, in order to seek the truth.
It must be said that this does not apply to Catholics because doubts from them would be imprudent, not from God. Of course we are Catholics because of the grace of God. Yet the motives of credibility point to Catholicism as being the truth, since no other so-called religion contain such motives, at least not nearly to the degree that they exist in Catholicism. Let us see these, as smoothing the path to our supernatural faith:
“…the Catholic religion will easily present itself with the appearance of truth to the man who considers it. For it is, today especially since there is such ease of communication between peoples, a fact sufficiently manifest as a supernatural society—so spread out in the whole world, since it remains one in government, in the doctrine of the faith, in sacrifice and in the sacraments—so ancient in uninterrupted succession from the Apostles—flourishing with such great heroic sanctity and charismatic in the miracles that are performed—teaching a sublime doctrine and purity of morals—embracing in her bosom very learned men in great numbers”.[1]
One may argue that a bunch of probabilities cannot bring one to certainty. So just because the arguments are probable doesn’t mean I must embrace the position, even if there exist many. There is an essential difference between having certainty and having probability.
Though this is all true, there is a qualitative difference between a mere bunch of probabilities and a convergence of probabilities. There must be a reason as to its convergence and this leads to certainty. So even though a great number of witnesses may still give us probability, their witness can be of such a kind that there is no other explanation than the very truth they affirm. Hence certainty can be rightly attained with such a convergence. This is exactly what we see with the motives of credibility with Catholicism. It cannot be but true. Let us be careful here though: our faith is rational but not rationalist! We must be guided by reason illuminated by faith!
Now anyone who seriously searches for the truth will, by God’s aid, arrive at Catholicism. Because something so grave is at stake, namely, one’s eternal salvation and possibly others related to you, the pursuit for truth must also be equally grave:
“…human reason, lest it be deceived and err in a manner of so great importance, ought to investigate diligently the fact of divine revelation so it can know with certainty that God has spoken, and so render to him, as the Apostle wisely teaches, a rational obedience”.[2]
The necessity is that of means and is not only relatively necessary—like the necessity of Baptism for thosewho have heard the Gospel and can be baptized—but it is an absolute necessity, since without searching for true religion salvation is impossible. This search, or lack of, literally will make or break you eternally.
Let’s be clear that this is the norm for non-Catholics, not for Catholics, because “the condition of those who by the heavenly gift of faith have embraced the Catholic truth and of those who are led by human opinions follow a false religion is by no means the same. For, those who have received the faith under the teaching authority of the Church can never have a just reason to change this same faith or to call it into question”.[3]
Vatican I actually condemns the opposite affirmation:
“…if anyone shall have said that the condition of the faithful and of those who have not yet come to the true faith is equal, so that Catholics can have a just cause of doubting the faith which they have accepted under the teaching power of the Church, by withholding assent until they have completed the scientific demonstration of the credibility and truth of their faith: let him be anathema“.[4]
The grace of God draws those in false so-called religions from their own erroneous ideas. The doubt comes from God! To not overcome the doubt diligently would be a grave sin. Let us remember the first rule for the Discernment of Spirits by St. Ignatius:
“In the persons who go from mortal sin to mortal sin, the enemy is commonly used to propose to them apparent pleasures, making them imagine sensual delights and pleasures in order to hold them more and make them grow in their vices and sins. In these persons the good spirit uses the opposite method, pricking them and biting their consciences through the process of reason”.
Let us pray for our brothers to accept and collaborate with this prevenient grace which prepares one, through desire, to receive justification through Baptism. The Second Council of Orange of 529 states that the free act of faith still resulted even in its beginnings from the grace of God, enlightening the human mind and enabling belief. In Canon 23 it is said that God prepares our wills that they may desire the good. Canon 25 states, “In every good work, it is not we who begin… but God first inspires us with faith and love of Him, through no preceding merit on our part.”
Though we all receive sufficient grace to be saved let us pray for God to reign down his efficient grace (whether you emphasize that it becomes efficient through human acceptance or the power of God). The salvation of souls is always the goal of a true Catholic, who has the objective truth and is confirmed by God’s grace. Let us conform ourselves to this fundamental will of God, our full (and daily) conversion and the conversion of our brethren, so that we may enjoy God’s presence for all eternity. It is God who infinitely desires this more than we do, though it be purely for our benefit.
[1] Sacrae Theologiae Summa, On Christian Revelation, T. 2, B. 1. C. 1, A. 3, Th. 1 N. 35.
[2] Pius IX, Qui Pluribus (Dz 2778).
[3] Vatican I, Session III, Dogmatic Constitution concerning the Catholic Faith (Dz 3014).
[4] Ibid., (Dz 3036).
