Q. Should we confess each sin of scandal that are corollaries to all the other sins we commit? — J.I., California.
A. The Catechism defines scandal as “an attitude or behavior which leads another to do evil. The person who gives scandal becomes his neighbor’s tempter. He damages virtue and integrity; he may even draw his brother into spiritual death. Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense” (n. 2284).
“Scandal takes on a particular gravity,” the Catechism (n. 2285) continues, “by reason of the authority of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: ‘Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depths of the sea [Matt. 18:6; cf. 1 Cor. 8:10-13]. Scandal is grave when given by those who by nature or office are obliged to teach and educate others. Jesus reproaches the scribes and Pharisees on this account: he likens them to wolves in sheep’s clothing [cf. Matt 7:15].”
Getting into particular examples of scandal, the Catechism (n. 2286) says that “they are guilty of scandal who establish laws or social structures leading to the decline of morals and the corruption of religious practice, or to ‘social conditions that, intentionally or not, make Christian conduct and obedience to the Commandments difficult and practically impossible’ [Pius XII, Discourse, June 1, 1941]. This is also true of business leaders who make rules encouraging fraud, teachers who provoke their children to anger, or manipulators of public opinion who turn it away from moral values.”
To return to your question, are the sins that you commit likely to lead other persons into sin? Do you by words or actions encourage others, especially children or young people, not to pray, not to attend Mass, or not to follow the Church’s teaching on marriage, say, by giving at least tacit approval to the “marriage” of two men or two women? Do you promote or engage in blasphemy or profane language, lying or cheating, racism or hatred, fornication or adultery, contraception or abortion, homosexual or transgender behavior, and other evils and so lead others to think that these sins are not really sins?
If you can answer yes that some of your sins have directly or indirectly prompted others to commit sins, then you should confess your scandalous part in leading others to do wrong, keeping in mind the words of Jesus: “Temptations to sin are sure to come; but woe to him by whom they come” (Luke 17:1).
Q. I am a Conventual Franciscan priest ordained over 50 years ago, a longtime missionary in Japan, and a pro-life warrior. Your comments concerning Sean Cardinal O’Malley being friendly and supportive of Boston Mayor Marty Walsh, who is friendly to the gay community and who wants to make Boston a sanctuary city for abortion, are right on. But we are in the twenty-first century, Benedict is no longer Pope, and the mantra that must guide us is, “Who am I to judge?” Shouldn’t we be a little more gentle toward Cardinal O’Malley and all of our bishops, while keeping in mind the words that “for evil to triumph, all that is necessary is for good men to do nothing”? This is a Japanese dilemma — N.W., via e-mail.
A. It’s hard to be gentle with shepherds who fail to protect their sheep from those promoting grave evils like abortion and same-sex behavior. How can one be gentle, as noted in the previous reply, with those who by their office are obliged to teach and educate others, but instead hold up for imitation persons who are far from living a holy Catholic life? What are those who are tempted along these lines to do when Church leaders sound an uncertain trumpet? Will they think that perhaps their actions are not really sinful because, after all, Church leaders who presumably know better are hobnobbing with the Marty Walshes and the Joe Bidens of the world?
As for the mantra “Who am I to judge,” that needs to be qualified, as Pope Francis actually did qualify it when he originally made this statement in referring to persons who had repented of their sins and were trying to live a moral life. While it is wrong to judge another person’s motives, it is not wrong to judge their conduct. The Lord who admonished us to “judge not lest you be judged” also told us to treat as an outcast one who has refused all entreaties to repent of his sins (cf. Matt. 18:15-17). For some commonsense commentary in this area, see Edward Sri’s book Who Am I to Judge?
Q. Where is the specific authorization for us to believe that God issues His graces through the Blessed Virgin Mary? — B.W., Massachusetts.
A. The idea of Mary being the “Mediatrix of All Graces,” while never formally defined by the Church’s Magisterium, nevertheless has long been part of the Church’s tradition. After referring to Mary’s role “in the order of grace” from the Annunciation to the Assumption and now in Heaven, Vatican II’s Dogmatic Constitution on the Church (n. 62) said the following:
“By her maternal charity, Mary cares for the brethren of her Son who still journey on earth surrounded by dangers and difficulties, until they are led to their happy fatherland. Therefore, the Blessed Virgin is invoked by the Church under the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix. These, however, are to be so understood that they neither take away from nor add anything to the dignity and efficacy of Christ the one Mediator.
“For no creature could ever be classed with the Incarnate Word and Redeemer. But, just as the priesthood of Christ is shared in various ways both by sacred ministers and by the faithful, and as the one goodness of God is in reality communicated diversely to His creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise among creatures to a manifold cooperation which is but a sharing in this unique source.
“The Church does not hesitate to profess this subordinate role of Mary. She experiences it continually and commends it to the hearts of the faithful, so that encouraged by this maternal help they may more closely adhere to the Mediator and Redeemer.”
In an article entitled “Is Mary the Mediatrix of All Graces,” Dr. Taylor Marshall said that St. Cyril of Alexandria, speaking at the Council of Ephesus in 431, stated that the graces of Baptism, Confirmation, and Holy Orders flow through Mary to the Church. Taylor explained:
“Baptism removes the stain of Eve (Mary is the New Eve), gives us the Holy Spirit (the Spouse of Mary), and unites us to the death and Resurrection of Christ (Mary mediates under the Cross).
“Confirmation is the sacrament that confers the grace of Pentecost to each of us. Mary is the Spouse of the Spirit and she was present at Pentecost.
“Holy Orders is the mystery of the priesthood, and Christ became the High Priest of Humanity by virtue of His Incarnation. However, Mary was absolutely necessary for His assumption of the human nature. No Mother? No Incarnation? Again, Mary’s presence at the Cross also affirms her role here, since Christ manifestly exercised His priesthood on the Cross.”
Taylor said that the same connection can be made to the other four sacraments:
“Holy Eucharist is the Body and Blood of Christ. This flesh and blood of the Eternal Logos were derived from the womb of the Blessed Virgin Mary. No human Mother? No Body and Blood?
“Penance is the application of Christ’s merit and blood to the sinner. Mary’s mediating presence under the Cross confirms her role in this sacrament.
“Extreme Unction is the sacrament that prepares the believer for death. Christ gave Mary dominion over the ‘hour of death’ and over Purgatory by her desire to die a human death even though she remained without sin. . . .
“Holy Matrimony was raised to the dignity of a sacrament at the Wedding in Cana. Christ’s miracle and blessing at the Wedding in Cana occurred through the direct mediation of Mary. Thus, she too is the mediatrix of the sacramental grace of Holy Matrimony.”
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