THE mantra ti o wọpọ loni ni, “Iwọ ko ni ẹtọ lati ṣe idajọ mi!”
Alaye yii nikan ti mu ọpọlọpọ awọn Kristiani lọ si ibi ipamo, bẹru lati sọrọ jade, bẹru lati koju tabi ba awọn miiran sọrọ pẹlu iberu fun gbigbo “idajọ” Nitori eyi, Ile ijọsin ni ọpọlọpọ awọn aaye ti di alailera, ati ipalọlọ ti iberu ti gba ọpọlọpọ laaye lati ṣako.
NKAN TI Okan
One of the teachings of our faith is that God has written His law in the hearts ti gbogbo ènìyàn. We know this is true. When we cross cultures and national boundaries, we see that there is a ofin iseda engraved in the heart of each and every person. Thus, people in Africa and South America know innately that murder is wrong, as they do in Asia and North America. Our ẹrí-ọkàn tells us that lying, stealing, cheating and so forth are wrong. And these moral absolutes are essentially universally accepted—it is written in the human conscience (though many will not heed it.)
This inner law is also accompanied by the teachings of Jesus Christ, who revealed Himself as God come in the flesh. His life and words reveal to us a new moral code: the law of love for neighbour.
From this entire moral order, we are able to judge tọkàntara whether this or that action is wrong in the same way that we can judge what kind of tree is before us simply by the type of fruit it bears.
Ohun ti a ko le judge is the aṣebi of the person committing the offense, that is to say, the roots of the tree, which remain hidden to the eye.
Biotilẹjẹpe a le ṣe idajọ pe iṣe jẹ funrararẹ jẹ ẹṣẹ nla kan, a gbọdọ fi idajọ eniyan le idajọ ododo ati aanu Ọlọrun. —Catechism ti Ile ijọsin Katoliki, 1033
At this, many say, “So just be quiet then—stop judging me.”
But there is a difference between judging a person’s qkan ati okan, and judging their actions for what they are. Even though a person may be ignorant of the evil of their actions to one degree or another, an apple tree is still an apple tree, and a worm-eaten apple on that tree is a worm-eaten apple.
[Ẹṣẹ naa] ko kere si buburu, ikọkọ, rudurudu kan. Nitorina ẹnikan gbọdọ ṣiṣẹ lati ṣatunṣe awọn aṣiṣe ti ẹri-ọkan iwa. -Ọdun 1793 CCC
Therefore, to remain silent is to suggest that “an evil, a privation, a disorder” is private business. But sin wounds the soul, and wounded souls wound society. Thus, to make clear what is sin and what is not is imperative for the common good of all.
A TWISTING
Awọn wọnyi ni objective moral judgments then become like signposts to guide mankind for the common good, much like a speed limit sign on the highway is for the common good of all travelers.
But today, the logic of Satan which has penetrated the modern mind, tells one that I needn’t conform my conscience to moral absolutes, but that morals should conform to me. That is, I will get out of my car and post the speed limit sign that “I” think is most reasonable… based on my ronu, my idi, my perceived goodness and fairness, my subjective moral judgment.
As God has set up a moral order, so too in this way is Satan attempting to establish a “moral order” to guide the coming “false unity” (see Isokan Eke awọn ẹya ara I ati II.) Whereas God’s laws are firmly established in the heavens, Satan’s laws take on the guise of justice in the form of “rights.” That is, if I can call my illicit behavior a right, then it is therefore good, and I am justified in my action.
Our entire culture has been built upon Ohun moral standards or absolutes. Without these standards, there would be lawlessness (albeit, it would han lawful, but only because it has been “state sanctioned.”) St. Paul speaks of a time when Satan’s plans will culminate in lawlessness and the appearance of a “lawless one.”
For the mystery of lawlessness is already at work… And then the alailefin will be revealed, whom the Lord Jesus will kill with the breath of his mouth and render powerless by the manifestation of his coming, the one whose coming springs from the power of Satan in every mighty deed and in signs and wonders that lie, and in every wicked deceit for those who are perishing because they have not accepted the love of truth so that they may be saved. (2 Thess 2:7-10)
People will perish because “they have not accepted the love of truth.” Thus, these “objective moral standards” suddenly carry an eternal weight.
Ile ijọsin… pinnu lati tẹsiwaju lati gbe ohun rẹ soke ni idaabobo olugbe eniyan, paapaa nigbati awọn eto imulo ti Awọn ipinlẹ ati ọpọ julọ ti ero gbogbogbo ba nlọ ni ọna idakeji. Otitọ, lootọ, fa agbara lati ara rẹ kii ṣe lati iye igbanilaaye ti o ru. —POPE BENEDICT XVI, Vatican, Oṣu Kẹta Ọjọ 20, Ọdun 2006
OBLIGATION
Jesus commanded the apostles to,
Go, therefore, and make disciples of all nations… nkọ wọn lati ma kiyesi all that I have commanded you. (Matteu 28: 19-20)
The very first and primal occupation of the Church is to proclaim that “Jesu Kristi ni Oluwa” and that there is no salvation apart from Him. To shout from the rooftops that “Olorun ni ife” and that in Him there is “forgiveness of sins” and the hope of eternal life.
But because the “wages of sin is death"(Rome 6: 23) and people will perish because “they have not accepted the love of truth,” the Church, like a mother, calls out to God’s children throughout the world to heed the dangers of sin, and to repent. Thus, she is adehun si tọkàntara declare that which is sinful, particularly that which is sin lai and places souls at risk of exclusion from eternal life.
Nitorinaa nigbagbogbo a ma gbọye ẹlẹri aṣa-aṣa ti Ile ijọsin bi nkan ti o sẹyin ati odi ni awujọ ode oni. Ti o ni idi ti o ṣe pataki lati tẹnumọ Ihinrere Rere, fifunni ni igbesi-aye ati igbesi-aye igbega igbesi aye ti Ihinrere. Paapaa botilẹjẹpe o jẹ dandan lati sọrọ ni ilodi si awọn ibi ti o halẹ mọ wa, a gbọdọ ṣe atunṣe imọran pe Katoliki jẹ kiki “ikojọpọ awọn eewọ”. -Adirẹsi si Awọn Bishop Bishop Irish; VATICAN CITY, October 29, 2006
GENTLE, BUT HONEST
Each Christian is obligated to first and foremost incarnate the Gospel—lati di a ẹlẹri to the truth and hope which is found in Jesus. And each Christian is called to speak the truth “in or out of season” accordingly. We must be insistent that an apple tree is an apple tree, even though the world says it is an orange tree, or just a little shrub.
It reminds me of a priest who once said with regards to “gay marriage,”
Blue and yellow mix to make the color green. Yellow and yellow do not make green—as much as the politicians and special interest groups tell us they do.
Only the truth will set us free… and it is the truth which we must proclaim. But we are commanded to do so in ni ife, bearing one another’s burdens, correcting and exhorting with iwa pẹlẹ. The Church’s objective is not to condemn, but to lead the sinner into the freedom of life in Christ.
And sometimes, this means pointing out the chains around a person’s ankles.
I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power: proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching. For the time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity, will accumulate teachers and will stop listening to the truth and will be diverted to myths. But you, be self-possessed in all circumstances; put up with hardship; perform the work of an evangelist; fulfill your ministry. (2 Timothy 4: 1-5)
O ti wa ni fẹràn.
Lati irin ajo pẹlu Marku ninu awọn Bayi Ọrọ,
tẹ lori asia ni isalẹ lati alabapin.
Imeeli rẹ kii yoo pin pẹlu ẹnikẹni.
