Thanksgiving in the United States: A Catholic Perspective

 

As Thanksgiving approaches in the U.S., I’d like to explore it from a Catholic perspective. This uniquely American holiday presents a meaningful opportunity for Catholics to reflect on gratitude as a core element of their faith, recognizing the blessings from God and gathering in a spirit of thankfulness. By looking at Thanksgiving through the lens of Catholic teachings, we can deepen our understanding of gratitude and the role it plays in both our personal lives and faith communities.

Thanksgiving in the United States: A Catholic Perspective

Thanksgiving, celebrated on the fourth Thursday of November, is a cherished American holiday that traditionally focuses on gratitude, family gatherings, and feasting. While its historical roots are often traced to the 1621 feast between the Pilgrims and Native Americans in Plymouth, Massachusetts, the Catholic Church recognizes Thanksgiving as an opportunity to reflect on gratitude as a key virtue in Christian life. The Catholic Church views Thanksgiving as a time to express thanks to God for His blessings, offering a moment for families and communities to come together in a spirit of prayer and thanksgiving.

Although Thanksgiving is not a religious holiday in the liturgical calendar, many Catholics attend Mass to offer prayers of gratitude, and the holiday’s emphasis on thankfulness aligns closely with Catholic teachings. The U.S. Conference of Catholic Bishops encourages Catholics to attend Mass and reflect on the many blessings they have received, following the example of Christ, who gave thanks at the Last Supper.

The "Actual First Thanksgiving" in New Spain

Some historians argue that the first Thanksgiving in what is now the United States did not occur in Plymouth in 1621 but rather in St. Augustine, Florida, in 1565, when Spanish settlers and Native American converts held a feast and celebrated the first Mass of Thanksgiving on American soil. The Mass, a central part of Catholic worship, was celebrated by Spanish settlers led by Don Pedro Menéndez de Avilés. This event marks an earlier moment of thanksgiving, where Catholics and Native Americans came together in gratitude, worship, and fellowship.

Similarly, Catholic thanksgiving celebrations were held in New Mexico in 1598, when Don Juan de Oñate and Spanish settlers gave thanks to God upon their safe arrival in the region. Mass was celebrated, followed by a communal meal with the Indigenous peoples.

These early Thanksgiving events, rooted in Catholic liturgy and tradition, reflect the deep connection between faith, gratitude, and community. While they are lesser-known compared to the 1621 Plymouth feast, they demonstrate that the Catholic Church was integral to early expressions of thanksgiving on the American continent.

Conclusion

For Catholics in the United States, Thanksgiving is more than just a secular holiday. It is a time to reflect on gratitude and to remember the role of the Church in early American history, including the Catholic Masses of thanksgiving that predate the more widely celebrated Pilgrim feast. Whether celebrating in Plymouth, St. Augustine, or New Mexico, the core of Thanksgiving remains the same: a heartfelt expression of gratitude to God for His many blessings.

Bad Popes in History: Does Their Guilt Mean You Should Abandon Catholicism?

 

The history of the Catholic Church includes remarkable leaders, saints, and reformers, but it also includes a number of “bad popes” — those who acted in ways that were immoral, corrupt, or deeply unworthy of their office. This fact often raises the question: should Catholics renounce their faith because of the bad actions of some popes? To address this, we must look at how the Church understands the role of the pope, the foundation of Catholic faith, and how scripture, tradition, and history provide a framework for understanding the Church even amid failures.

1. Scriptural Foundation and the Nature of the Church

The Catholic Church’s foundation is based on the belief that Jesus Christ established the Church and entrusted Peter and his successors with a special role (Matthew 16:18-19: “You are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it”). Catholic teaching holds that the Church is both divine and human. As the Catechism of the Catholic Church explains, the Church is “at once holy and always in need of purification” (CCC 827). This means that, while it seeks holiness, it includes human members capable of sin.

The Apostle Paul also acknowledges the reality of human weakness in leadership. In 2 Corinthians 4:7, he describes the gospel as a “treasure in jars of clay,” indicating that while the message is divine, it is carried by imperfect human beings. Thus, the Catholic Church believes that the institution itself, rooted in Christ’s promises, remains faithful to its mission, even if some leaders fail morally.

2. Historical Examples of “Bad Popes”

There is no question that some popes have behaved poorly. Notorious examples include:

• Pope Stephen VI (896-897): Known for the “Cadaver Synod,” he ordered the body of his predecessor, Pope Formosus, to be exhumed and put on trial in a bizarre spectacle.
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• Pope John XII (955-964): His papacy was marked by scandalous behavior, including accusations of immoral and violent acts.
• Pope Alexander VI (1492-1503): Perhaps the most infamous Renaissance pope, Alexander VI (Rodrigo Borgia) was known for nepotism, corruption, and fathering children while pope.

However, Catholic teaching does not require the pope to be sinless; it requires him to protect and teach the faith faithfully. As St. Thomas Aquinas noted, the moral life of a pope does not alter the validity of his office or the truth of his teachings on faith and morals. This distinction is vital for understanding how the Church views “bad popes.” Dr. Eamon Duffy, a noted historian of the papacy, points out that even morally flawed popes did not change the core teachings of the Church.

3. Church Councils and Saints on Scandal and Faithfulness

Throughout Church history, saints, theologians, and councils have acknowledged scandals in the Church and have offered guidance to remain steadfast despite failures among leaders.

• St. Catherine of Siena: In the 14th century, during the Avignon Papacy and times of corruption, she called for reform with great boldness, but she never abandoned her faith in the Church. Instead, she emphasized fidelity to Christ and sought reform within.

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• The Council of Trent (1545-1563): One of the primary goals of the Council was to address corruption and moral laxity within the Church, especially among the clergy. Instead of renouncing the Church, the Council reinforced key doctrines and undertook significant reforms. As Dr. John O’Malley, a historian on Church councils, states, the Council of Trent helped reform the clergy without undermining the Church’s foundational beliefs.

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4. Apostolic Fathers and Early Church Tradition

The early Church fathers also warned about bad leaders and how the faithful should respond.

• St. Cyprian of Carthage: Writing in the 3rd century, St. Cyprian cautioned against abandoning the Church even in times of scandal. He famously said, “He cannot have God for his father who has not the Church for his mother,” urging Christians to remain united with the Church, despite any corruption that might arise within its ranks.

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• St. Augustine: Augustine confronted the Donatists, who claimed that the validity of the sacraments depended on the holiness of the priest. Augustine argued that sacraments derive their power from Christ, not the moral state of the clergy. This teaching reassures Catholics that their faith is rooted in Christ’s work, not in the personal integrity of every leader.

5. Theological and Ethical Perspectives on Faith Amid Scandal

Theologians and ethicists address whether personal failures among leaders should cause people to abandon their faith:

• Catholic theologian Hans Urs von Balthasar argued that the Church’s holiness comes from Christ, not from its individual members. He noted that even amid sin, the Church remains the “bride of Christ.”
• Protestant theologian Dietrich Bonhoeffer, a fierce critic of church corruption, emphasized faithfulness to Christ, even within flawed institutions, reminding Christians to seek reform rather than abandon the community of faith.

6. The Infallibility of the Papacy and Church Doctrine

Catholic teaching on papal infallibility, defined by the First Vatican Council in 1870, is often misunderstood. Infallibility applies only when the pope makes a formal declaration on faith or morals, ex cathedra (from the chair of St. Peter). It does not mean that every action or statement made by a pope is infallible. This doctrine reassures Catholics that despite human failings, the core teachings of the Church are protected by the Holy Spirit.

The Catechism of the Catholic Church (CCC 891) explains that infallibility is not a blanket endorsement of all papal actions but a protection of doctrinal truth. This distinction allows Catholics to recognize the difference between faith in Church teachings and the moral behavior of individual popes.

7. Objective Historical Perspectives

Historians and scholars outside the Church have also examined the role of the “bad popes” and what their actions mean for Catholic belief.

• Dr. Eamon Duffy and Dr. Jaroslav Pelikan, respected historians of Christianity, emphasize that while individual popes sometimes acted scandalously, the institution as a whole has retained a remarkable continuity in doctrine. They argue that faith is based on the Church’s teachings and Christ’s promises, not on the personal holiness of each leader.

• Rodney Stark, a sociologist of religion, has observed that most major religions encounter moral failures among their leaders but notes that Catholicism’s continuity in teaching and practice, even amid scandal, suggests an institutional resilience that cannot be undermined by individual moral failures.

8. Scripture and Tradition’s Guidance on Perseverance

The New Testament addresses the challenge of faith amid human failure. In Matthew 23:2-3, Jesus warns His followers about the hypocrisy of the Pharisees, saying, “The scribes and Pharisees sit on Moses’ seat, so do and observe whatever they tell you, but not the works they do.” This passage highlights that while leaders may falter morally, their teaching office remains significant.

The Letter to the Hebrews (Hebrews 12:1-2) urges Christians to keep their eyes fixed on Jesus, the “founder and perfecter of our faith,” rather than being deterred by human weakness. This aligns with Catholic teaching that while individual leaders may fail, the faith itself remains centered on Christ.

Conclusion

While the history of the papacy includes some morally unworthy leaders, Catholics are not called to renounce their faith because of them. The Church is a divine institution sustained by Christ’s promises and the Holy Spirit, with a mission that transcends the failures of its members. Church teachings, as reinforced by scripture, the saints, councils, and theological reflection, emphasize that faith in the Church is rooted in Christ, not in the personal sanctity of each pope.

In the words of St. John Chrysostom, “The road to hell is paved with the skulls of erring priests, with bishops as their signposts.” This vivid reminder encourages Catholics to seek holiness and reform, but it does not suggest abandoning the faith. Instead, Catholics are called to trust in the Church’s divine foundation, striving for reform and renewal, as they rely on the promises of Christ, who declared, “I am with you always, to the end of the age” (Matthew 28:20).

The Catholic Faith and Veterans Day: A Reflection on Patriotism, Peace, and Christian Duty

 

The Catholic Faith and Veterans Day: A Reflection on Patriotism, Peace, and Christian Duty

Veterans Day, observed in the United States to honor those who served in the military, raises deep questions for Catholics and other Christians about nationalism, patriotism, and the relationship between faith and secular obligations. Christianity’s teachings on peace, love for all people, and the call to "turn the other cheek" (Matthew 5:39) compel believers to consider how—or if—they should participate in nationalistic holidays. At the heart of the matter lies a tension between honoring sacrifices made for a nation and the Christian imperative for universal love, peace, and the Kingdom of God.

Patriotism and Love of Neighbor: Striking a Balance

Catholic tradition acknowledges patriotism as a natural and good expression of love for one's community, provided it does not lead to hostility or indifference toward others. The Catechism of the Catholic Church (CCC 2239-2240) teaches that citizens should love their country and participate in society for the common good. However, this love is secondary to the universal love for all people, transcending borders (Galatians 3:28). Pope John Paul II often emphasized that true patriotism means pursuing justice and peace for all, without isolating others or placing national interests above moral principles.

War, Peace, and the Christian Witness

The Christian ideal for peace often seems at odds with the reality of national wars and borders. Jesus’ teachings, including the Sermon on the Mount, call for a pacifist approach: "Blessed are the peacemakers" (Matthew 5:9). Historically, early Christians and Apostolic Fathers like Tertullian and Origen were largely pacifist, abstaining from military service as they believed it conflicted with Christ’s teachings. This tradition continues in certain Christian sects today, such as Quakers and Mennonites, who reject violence and advocate for conscientious objection.

Catholic teaching, however, has developed a nuanced approach. St. Augustine’s "Just War Theory," expanded by St. Thomas Aquinas, accepts the necessity of war under strict conditions—primarily as a last resort and in defense of the innocent. The Catechism (CCC 2309) reaffirms this, acknowledging that legitimate governments may wage war to protect peace and justice. Therefore, Catholics may honor veterans who served with the intent of protecting innocent lives or preserving justice, but this respect does not equate to an uncritical endorsement of all wars.

Should Christians Be Politically Neutral?

Jesus emphasized that His Kingdom is “not of this world” (John 18:36), suggesting that Christians should avoid entanglement in worldly power struggles. Historically, figures like St. Francis of Assisi and St. Teresa of Avila emphasized a radical detachment from earthly power, urging believers to focus on spiritual transformation over political allegiance.

Yet, the Church also teaches that Christians have a duty to participate in the earthly community to promote the common good (CCC 1915). While national borders may exist, Christians are called to transcend them in spirit, actively showing compassion and justice to all people. Pope Francis frequently reminds the faithful that nationalism must not override the Christian duty to welcome and support refugees, immigrants, and the marginalized. This universal outlook challenges the notion that Christians should endorse national pride unconditionally.

Veterans Day and the Christian Perspective

Celebrating Veterans Day as a Christian invites reflection. Honoring veterans for their sacrifices is compatible with Catholic teaching, provided it does not glorify violence or imply support for unjust wars. St. Paul writes, “Render to all what is due them… respect to whom respect is due, honor to whom honor is due” (Romans 13:7). Recognizing the sacrifices of those who served in legitimate defense of the vulnerable can be an act of respect and gratitude.

However, caution is necessary. The Church teaches that patriotism should never blind us to our duty to love and serve all humanity. Pope Benedict XVI advised that Catholics view themselves as part of a “universal church” first and a “national community” second. He warned against the dangers of nationalism that can lead to division, calling Catholics to a broader commitment to peace and unity.

Pacifism or Defense: Seeking the Gospel’s Path

The Gospel’s call to “turn the other cheek” encourages Christians to approach conflict with patience, humility, and forgiveness. While the Church has allowed for defense in extreme cases, many Christians interpret Christ’s words as a radical call to pacifism, as seen in movements led by figures like Martin Luther King Jr. and Dorothy Day. The Catholic Worker Movement, for instance, has long championed nonviolence, embodying the teachings of peace and mercy.

Ultimately, Christianity encourages a peace-focused worldview. The Second Vatican Council’s Gaudium et Spes states, “War is a defeat for humanity” and calls for efforts to avoid conflict through justice and mutual respect. This vision aligns with the Christian hope for a unified and peaceful world—a vision reflected in the Beatitudes and echoed by many Church teachings.

Conclusion: A Call to Conscience and Discernment

Catholics and other Christians face a personal and communal discernment regarding Veterans Day. Recognizing the sacrifices of those who served can be an act of gratitude, yet this must be balanced with a commitment to peace and the Christian rejection of violence and unjust power. The Church calls its followers to build bridges of peace and compassion, viewing all people as brothers and sisters.

In a world divided by borders, Christians are reminded that their primary allegiance is to the Kingdom of God—a kingdom without borders, built on love, mercy, and peace for all humanity. In the words of Pope Francis, “Let us be builders of peace in our communities and in the world.”

Catholics & Politics

 

The Catholic Church, Christianity, and Political Participation: A Balanced Perspective

The question of Christian involvement in politics has been a source of rich dialogue and debate across centuries. While some Christians advocate for active engagement in political life as a means of promoting justice and the common good, others emphasize a life of separation from worldly affairs, aligning solely with the Kingdom of God. Drawing from Scripture, the teachings of the Catholic Church, and Protestant perspectives, this reflection examines the role of Christians in politics and the balance between active participation and spiritual detachment.

1. Scriptural Foundations: Engaged, but Set Apart

The Bible provides insights into how believers are to navigate their relationship with earthly governments. In the New Testament, St. Paul urges Christians to “be subject to the governing authorities” (Romans 13:1) and writes that governments exist to promote order and justice, an idea echoed by St. Peter, who advises Christians to “fear God, honor the emperor” (1 Peter 2:17). However, while Jesus acknowledges the legitimacy of government authority, His response to the Pharisees—“Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17)—indicates a clear distinction between political obligations and spiritual devotion.

Jesus also reminds His followers that His Kingdom is “not of this world” (John 18:36), suggesting a perspective that transcends political affiliation. Early Christians, including Apostolic Fathers like Tertullian, often refrained from public office, seeing political engagement as potentially conflicting with their faith, especially under pagan rule.

2. Catholic Social Teaching and Political Responsibility

The Catholic Church’s position on political involvement has developed over time, shaped by a belief that Christians are called to work for the common good and uphold moral values within society. The Catechism of the Catholic Church teaches that participation in public life is a duty: “Submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one’s country” (CCC 2240). Thus, the Church encourages voting and responsible civic participation as expressions of one’s faith.

However, the Church also cautions against becoming too entangled in politics. In Gaudium et Spes, the Second Vatican Council taught that while Christians should engage in society to promote justice, they must remember their primary allegiance to God, which prevents them from compromising Gospel values for political gain (Gaudium et Spes, 76). The Church, therefore, advises Catholics to engage critically with politics, avoiding blind allegiance to any party or ideology.

Pope John Paul II elaborated on this balance, urging Catholics to view political involvement as a means of advancing human dignity and the common good. His encyclical Christifideles Laici emphasizes that the lay faithful have a unique role in transforming society and should contribute “to the sanctification of the world from within” (Christifideles Laici, 15). By bringing their faith into public life, Catholics can work to build a just society that reflects Gospel values.

3. Running for Office: A Call to Serve the Common Good

The Church also addresses the potential for Catholics to hold public office, provided they see it as a vocation to serve, rather than a means of gaining power. The Compendium of the Social Doctrine of the Church encourages Catholics to consider political office as a way of pursuing the common good, provided they prioritize moral principles and human dignity (Compendium, 565). St. Thomas Aquinas argued that rulers have a responsibility to promote justice, warning that power can corrupt if pursued for selfish ends.

Pope Francis echoes this, advising Catholics in public life to promote “a true politics that puts human dignity and the common good first” (Fratelli Tutti, 154). Political leaders, in this view, should be guided by humility, compassion, and a desire to protect the most vulnerable. Thus, Catholics may view political office as a means of service, provided they remember that their primary allegiance is to God.

4. A Protestant Perspective: Active Engagement vs. Spiritual Detachment

Protestant views on politics vary widely, but many denominations encourage responsible engagement with society. The Protestant Reformer Martin Luther argued that God operates in two realms: the “kingdom of the world” and the “kingdom of God.” While the former is governed by civil law and authority, the latter is ruled by grace. Luther believed Christians could serve in public office without compromising their faith, as long as they pursued justice and acted ethically.

The Anabaptist tradition, however, is more cautious about political involvement. Anabaptists, including the Mennonites, have historically advocated for pacifism and separation from secular government, emphasizing allegiance to God’s Kingdom over any earthly authority. This view aligns with Jesus’ call for His followers to be “in the world but not of the world” (John 17:16), focusing on spiritual matters rather than worldly concerns.

Evangelicals and other Protestant denominations often embrace political engagement, particularly when issues like religious freedom and social justice are at stake. Influential Protestant theologians such as Reinhold Niebuhr argued for a “Christian realism” that acknowledges human imperfection but also recognizes the need for Christians to influence society positively. Niebuhr warned against idealism, emphasizing that Christian engagement in politics must be realistic, focusing on attainable goals that uphold justice and peace.

5. Political Neutrality and Pacifism: The Call to Spiritual Detachment

Throughout Christian history, some have argued that political neutrality or detachment is preferable. Early Christian communities largely refrained from political involvement, focusing instead on building the Kingdom of God. Tertullian and Origen were early proponents of Christian pacifism, advocating for a stance of non-violence and separation from secular government, which they saw as often morally compromised.

St. Augustine provided a nuanced view, suggesting that Christians are “citizens of two cities”: the earthly city and the City of God. In The City of God, Augustine argued that while Christians must live in the world, their ultimate allegiance lies with God’s Kingdom. Political systems, he believed, are temporary and imperfect, often marked by corruption. This perspective has influenced many Christian thinkers, who emphasize that while Christians can participate in politics, they must do so with detachment and humility, recognizing that true justice comes only from God.

6. Modern Catholic Guidance on Political Engagement

Pope Benedict XVI advised Catholics to approach politics as an opportunity for charity in truth, stating, “The Church cannot and must not take upon herself the political battle” (Deus Caritas Est, 28). He cautioned against letting political power overshadow the Church’s mission, encouraging Christians to be active citizens but also to avoid letting politics dominate their lives.

Pope Francis, in Fratelli Tutti, called for a “better kind of politics,” one rooted in charity, humility, and concern for the marginalized. Francis advocates for political systems that prioritize the dignity of every person, noting that Christians should bring a spirit of service and compassion to public life. He frequently warns against nationalism and divisiveness, reminding Catholics that the Church is universal and that love transcends borders and political affiliations.

7. Balancing Allegiance to the Kingdom of God and Earthly Participation

Christians face a delicate balance between participating in earthly governments and recognizing their ultimate citizenship in the Kingdom of God. Jesus’ words remind Christians that while they are in the world, they are not “of the world” (John 17:16). For Catholics, this means that while political engagement is often necessary, it should never overshadow the primary mission of living out the Gospel and serving others.

The Second Vatican Council reinforced this, teaching that “the Church…serves as a leaven and as a kind of soul for human society” (Gaudium et Spes, 40). This vision suggests that Christians should see their involvement in the world as a way of promoting values that reflect the Kingdom of God, such as peace, justice, and love. However, they must always prioritize their faith and remain focused on the ultimate hope of eternal life with God.

Conclusion: An Informed, Balanced Approach

Catholic and other Christian teachings offer a balanced approach to political engagement, encouraging participation that upholds justice, compassion, and the common good. Christians are called to participate in politics thoughtfully, using their influence to build a just society, yet without becoming overly attached to worldly power or ideologies.

For Christians, the ultimate focus remains the Kingdom of God. Political engagement, when done with humility and purpose, is a way of working toward a world that reflects God’s love and justice. The Church’s stance is clear: Christians should engage in politics but remain grounded in their faith, recognizing that true peace and justice are found in God alone.

Related: 

American Exceptionalism: Its Relevance Today and a Catholic Perspective

How Should Catholics and Other Christians View the 2024 Re-election of President Trump? A Faithful, Objective Approach

The Catholic Faith and Veterans Day: A Reflection on Patriotism, Peace, and Christian Duty