A Test Of Faith

The current priests’ sex scandal within the Catholic Church in European countries, mirroring the one that spread across America over the past decade has occasioned the Pope to express that this is a test for both him and the Church. And he Pope is correct that this is a test, and in fact a ‘test of faith’ for not only him but for the Church itself. But what exactly do you think the Pope or the Bishops, or any of the multitude of groups embroiled in the issue would mean when they say that this crisis for the Church is a ‘test of faith’?

I suspect that in many cases, the ‘test of faith’ concept relates to fulfilling precepts of their faith. Thus the Catholic clergy have voiced the need for all parties involved to do their proper penance for their actions/inactions, to admit to their sins or mistakes (of omission or commission); to seek forgiveness from God and from those they have harmed/failed; and to try to go forth and improve themselves (and sin no more) in the future. There is nothing wrong with this in actually. First, it is a ‘practice what you preach’ principle being followed; and second, as the leadership of the Church they are responsible for guiding the Church through every circumstance that they and their congregations encounter.

Beyond this sense of a ‘test of faith’ is another; the Pope, the Cardinals, the Bishops, and the faithful are challenged to find the strength and courage to forgive. This is far harder actually than the admitting, or repenting, or the improving efforts; and certainly more difficult even than the ‘not doing it again’ directive. This forgiveness article of faith requires a depth of belief in the power of redemption.

Is it strange then that we see little so little of these very principles of faith coming forth from all sides in the controversy? I don’t think so, because there is a wide divide between knowing and advocating the tenets of one’s faith and of actually being able to adhering to and applying them to your actions. This is the very nature of the conflict between ‘good’ and ‘evil’, of following the path of faith or of falling by the wayside.

But there is another meaning to the ‘test of faith’ occasioned by this crisis. This concept of ‘testing one’s faith’ does not revolve around knowing the rules or whether you follow those rules in practice; but it concerns whether you understand what justifies the rules, precepts, tenets and beliefs as being the right principles by which you should live. And here is where the Catholic Church and other religions do poorly. By not achieving a better understanding of the justifying principles that support the religion’s teaching; and not incorporating that understanding into their teaching of the faithful, they do not promote a deeper and more sustentative basis for guiding one’s actions along a righteous path. Without attempting to understanding the faith that you follow beyond rules and precepts, you subject yourself to relying on the interpretation of individuals in authority, you place trust in positions of power rather than in comprehending what is required independently from position, and you replace another’s judgment above your own. And in matters of faith you must of necessity be the sole and only person who has to determine the righteousness of your actions. You can seek information from others, but when it comes to being faithful, you have to act according to your understanding of our faith and its principles. In this context, where did the Church leadership fail? Did they fail in understanding what their faith required them to do, or did they fail to comprehend why their actions were not in adherence with their faith and with the fundamental justifying principles of their faith?

The conflict that will continue within the Church and from outside the Church will not be waged on the basis of faith; rather it will be conducted on legal fronts, for tangential objectives, and for emotional and psychological needs. These will be test of law, culture and power. But faith will be left in the background, mostly unrecognized or acknowledged as a factor in the conflict. At some point people will move beyond this particular conflict, but will not likely have dealt this the last concept of having ‘tested their faith’. The will not have learned more about their faith, and in many cases they will have lost what understanding of the faith that they had.

So that other religious or non-religious communities do not feel left out, I doubt that the scandal for the Catholic Church is that unique to their system. Sex scandals are not uncommon to other groups, why the Church of Scientology is dealing with its own versions of sexual abuse claims now also. Of course, no one should be concerned since they deal with such incidents within the Church hierarchy and thus everyone can rest assured that it is dealt with justly, effectively and without any possibility of abuse of power. And if you dig very hard and work untold hours at it, you will probably find sex scandals with whatever group you look into. With the internet, it probably will take less than a minute and require only that you can spell ‘sex’, ‘scandal’, and ‘religious group of your choice’; and then only have to read through the volume of sources that turn up.