Article 1. The First Commandment

II. “Him Only Shall You Serve”

The social duty of religion and the right to religious freedom (cont’d)

Adoration of the Blessed Sacrament

(2107) “If because of the circumstances of a particular people special civil recognition is given to one religious community in the constitutional organization of a state, the right of all citizens and religious communities to religious freedom must be recognized and respected as well.”

(2108) The right to religious liberty is neither a moral license to adhere to error, nor a supposed right to error, but rather a natural right of the human person to civil liberty, i.e., immunity, within just limits, from external constraint in religious matters by political authorities. This natural right ought to be acknowledged in the juridical order of society in such a way that it constitutes a civil right.

(2109) The right to religious liberty can of itself be neither unlimited nor limited only by a “public order” conceived in a positivist or naturalist manner. The “due limits” which are inherent in it must be determined for each social situation by political prudence, according to the requirements of the common good, and ratified by the civil authority in accordance with “legal principles which are in conformity with the objective moral order.”

III. “You Shall Have No Other Gods Before Me”

Article 1. The First Commandment

II. “Him Only Shall You Serve”

Sacrifice (cont’d)

Vatican

(2100) Outward sacrifice, to be genuine, must be the expression of spiritual sacrifice: “The sacrifice acceptable to God is a broken spirit. . . .” The prophets of the Old Covenant often denounced sacrifices that were not from the heart or not coupled with love of neighbor. Jesus recalls the words of the prophet Hosea: “I desire mercy, and not sacrifice.” The only perfect sacrifice is the one that Christ offered on the cross as a total offering to the Father’s love and for our salvation. By uniting ourselves with his sacrifice we can make our lives a sacrifice to God.

Promises and vows

(2101) In many circumstances, the Christian is called to make promises to God. Baptism and Confirmation, Matrimony and Holy Orders always entail promises. Out of personal devotion, the Christian may also promise to God this action, that prayer, this alms-giving, that pilgrimage, and so forth. Fidelity to promises made to God is a sign of the respect owed to the divine majesty and of love for a faithful God.

(2102) “A vow is a deliberate and free promise made to God concerning a possible and better good which must be fulfilled by reason of the virtue of religion,” A vow is an act of devotion in which the Christian dedicates himself to God or promises him some good work. By fulfilling his vows he renders to God what has been promised and consecrated to Him. The Acts of the Apostles shows us St. Paul concerned to fulfill the vows he had made.

On Friday, February 5, 2010, St. John Vianney College Seminary hosted the 11th Annual Fides et Ratio Conference. The main speaker for this year’s conference was the United States Ambassador to the Holy See, Dr. Miguel H. Diaz. Ambassador Diaz studied as a Pre-Theology seminarian for the Archdiocese of Miami back in the day. It was nice to see how the Ambassador’s faith has been shaped by this remarkable, holy place. The purpose of Ambassador Diaz’s speech was to highlight the growing relationship between the United States and the Vatican, especially in the areas where the two countries are working together for the common good of all peoples.

To begin his first speech on U.S. soil, the ambassador spoke of his role in the United States government, which is to be a “bridge-builder of issues between the United States and the Vatican.” The ambassador noted two challenges that his office deals with: 1) global tensions that are the result of increasing pluralism, and 2) interests between the United States and the Vatican for the sake of the common good.

Ambassador Diaz mentioned that human identity is still a major issue as a result of the drastic changes in cultural dynamics in countries across the globe, which he attributed to “human migrations.” This struggle to define the human identity has made difference–whether those be based on culture, ethnicity, or gender–a threat to the world family. We have become increasingly fearful of the other before we have thought about becoming friends. However, we cannot allow this to continue because the “actualization of person” happens when we are in communion with others. Therefore, developing relationships with others is “not a choice” because we meet God in the other.