Let everyone be fully persuaded in his own mind?

[jasev]

Greetings,

Is there an official Catholic interpretation of what is meant in Romans 14:5,6?

Specifically, I’m curious as to what the church teaches this means in relation to “holy days of obligation.”

Kindest regards.

 

[Dorothy]

Greetings,

Is there an official Catholic interpretation of what is meant in Romans 14:5,6?

Specifically, I’m curious as to what the church teaches this means in relation to “holy days of obligation.”

Kindest regards.

I am aware that it does NOT mean that I can make up my own mind about what the Church has required for us.

Jesus says in Scripture; “He who hears you, hears me.” When we obey the directives of the Church we are obeying Christ through the legitimate authority He put in place, practicing humility, and growing closer to Him.

 

[jasev]

Thanks for the reply Dorothy. To be honest though, that doesn’t really help me understand this any more clearly. Any other insights or anything to which you (or someone else) could point me?

 

[NHInsider]

Mostly it is important not to take verses out of context or try to force them to address issues the writer wasn’t thinking about.

That whole section of Romans is about not judging one another over religious observances and disciplines. He’s not talking about asserting a personal right against a teaching of the Church, he’s talking about looking down at or questioning the faith of someone who you don’t think “does it right.”

So in the context of Holy Days, he says, You must do what you believe is right. And you must not judge someone else who doesn’t think or practice as you do.

This is apart from the question of “how do I know what is right for me?” part of which is to listen to those in authority - in the case of Holy Days, the Church.

So - You must do what you believe is right, using your informed conscience. But if someone else doesn’t, it’s not your place to judge them. (Maybe they have some mitigating circumstance you don’t know about. Or maybe they’re just mistaken about whether a day is a day of obligation. Or maybe they’re in mortal sin - but it’s not your job to decide.)

 

[PJM]

Haydock’s Catholic Commentary. This is as close as one will find I think?

Ver. 5. Between day, &c. Still observing the sabbaths and festivals of the law. And another judgeth every day. That is, thinks every day to be taken away, that was to be kept, merely because ordered under the Jewish law. And now since both they who keep days, or do not keep them; and they who eat, or who abstain, do these things which a regard to God, and according to their conscience, let no one judge, or condemn the one party, nor the other; in these things, let every man abound in his own sense. It is without grounds that some would pretend from hence, that Christians cannot be bound to fast, or abstain from flesh on certain days. The apostle speaks only of the distinction of meats, called clean and unclean, and of fasts or feasts peculiar to the law of Moses. It does not follow from hence, that the Catholic Church hath not power to command days of fasting, and abstaining, for self-denial or humiliation. (Witham) — The apostle here treats only of the subject in hand, viz. the Mosaic distinctions of clean and unclean meats: and in this he allows, for that present time, each one to follow his own private judgment. St. Chrysostom observes that St. Paul did not wish the weak to be left to their own judgment in this, as in a point of no consequence; but that they should wait for a time. The converts were not immediately prohibited their accustomed practices, but they were tolerated in them for a while, till fully instructed. This we see in many of the converts at Jerusalem, who were still observers of the Mosaic ordinances; this was tolerated, that the synagogue might be buried with honour.

***Catholic Holy Days of Obligation [Catholics have the same Grave Moral responsibility as on Sunday’s to attend Mass

The following is a list of the dates of the Holy Days of Obligation in the United States for 2010, as well as the dates of moveable feasts (holy days whose dates change from year to year). Please note that only those days that have “Holy Day of Obligation” listed beneath their entries are Holy Days of Obligation; all others are moveable feasts.**

Mary, Mother of God (Friday, January 1, 2010)
Holy Day of Obligation
All Saints Day (Monday, November 1, 2010)
Holy Day of Obligation (abrogated because it falls on a Monday)
First Sunday of Advent (Sunday, November 28, 2010)
Immaculate Conception (Wednesday, December 8, 2010)
Holy Day of Obligation
Christmas (Saturday, December 25, 2010)
Holy Day of Obligation
Assumption of Mary (Sunday, August 15, 2010)
Holy Day of Obligation
Ascension (Thursday, May 13, 2010)
Holy Day of Obligation (transferred to Sunday, May 16, 2010 in most dioceses of the United States)
Ascension (Thursday, May 13, 2010)
Holy Day of Obligation (transferred to Sunday, May 16, 2010 in most dioceses of the United States)**

 

[jasev]

Thanks for the replies folks.

As a follow-up question: what exactly is obligatory on these days? Attendance at mass?

Next question would be, what if you don’t (assuming the answer is yes, the obligation is to attend mass)?

 

[NHInsider]

Participation at Mass is the obligation (essentially the same as a Sunday). Failure to do so (absent REAL mitigating circumstances) is a serious sin and should be confessed before returning to the Eucharist.

 

[jasev]

“Failure to do so… is a serious sin.”

Okay, bear with me here in the following questions. I’m not being a smartalec. I’m not Catholic, but I’m curious and exploring and I guess I’m trying to understand the Catholic way of reasoning/thinking as much as I am the direct question at hand.

1. So, what exactly do you mean by serious sin? What makes this so serious as opposed to… what… a non-serious sin, whatever that might be? What makes failure to attend a “sin” anyway? What is the result of not confessing this sin and ensuring you attend all obligatory days and Sundays following? Are all of these people going to hell to be punished for this… or is it simply that they are missing out on the fullness of what Christ has for them… how is this understood?
2. Who decides this is a sin? Yes, I know you’ll say the Church does… but where has this been stated definitively and is any rationale given, or is this just a matter of “because the Church says so, don’t question The Church”?

It would really help me for respondents to cite official teaching of the church, or to note that they are giving their opinion.

Thanks again.

 

[NHInsider]

Hi Jasev -

Basically, sin is a rejection of God’s will, the more serious the sin, the more serious the break in your relationship with God. Sometimes the sinfulness of an act depends on the intent or understanding of the person (killing someone is always serious but not always sinful). Sins can be commission (things you do/think/desire that you shouldn’t) or omission (things you ought to do/think/desire and choose not to). Honest mistakes are not sinful, even though they make us feel guilty, so feeling guilt or not is not a good indicator.

Since as Catholics we accept that Jesus gave His authority to the Church to teach us how to live as He desires, to deliberately choose to miss Mass on a Holy Day is to reject that authority.

There’s a whole article in the Catechism about sin, I’m just going to quote the paragraphs that talk about the degrees of sinfulness:

**IV. THE GRAVITY OF SIN: MORTAL AND VENIAL SIN **

1854 Sins are rightly evaluated according to their gravity. The distinction between mortal and venial sin, already evident in Scripture, became part of the tradition of the Church. It is corroborated by human experience.

1855 Mortal sin destroys charity in the heart of man by a grave violation of God’s law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.

Venial sin allows charity to subsist, even though it offends and wounds it.

1856 Mortal sin, by attacking the vital principle within us - that is, charity - necessitates a new initiative of God’s mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:

When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery. . . . But when the sinner’s will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.

1857 For a sin to be mortal, three conditions must together be met: “Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent.”

1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: “Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother.” The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.

1859 Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God’s law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart do not diminish, but rather increase, the voluntary character of a sin.

1860 Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.

1861 Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.

1862 One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.

1863 Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul’s progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not break the covenant with God. With God’s grace it is humanly reparable. "Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness."134

While he is in the flesh, man cannot help but have at least some light sins. But do not despise these sins which we call “light”: if you take them for light when you weigh them, tremble when you count them. A number of light objects makes a great mass; a number of drops fills a river; a number of grains makes a heap. What then is our hope? Above all, confession.

1864 “Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.” There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit. Such hardness of heart can lead to final impenitence and eternal loss.

 

[PJM]

=jasev;6504270]Thanks for the replies folks.

As a follow-up question: what exactly is obligatory on these days? Attendance at mass?

Next question would be, what if you don’t (assuming the answer is yes, the obligation is to attend mass)?

The Obligation is the sme as Sunday Mass.

Intentionally missing Sundays an Holyday’s is a Grave Mortal sin [1 John 5: 15-16].

 

[Dorothy]

As believing Catholics, blessed by God with the fullness of His truth, we should joyfully go to Mass to celebrate those truths and receive His grace.

When we use the word “obligation” it sounds so minimal.

 

[NHInsider]

As believing Catholics, blessed by God with the fullness of His truth, we should joyfully go to Mass to celebrate those truths and receive His grace.

When we use the word “obligation” it sounds so minimal.

Our pastor always calls them “Holy Days of Obligation and Opportunity”

 

[Dorothy]

Our pastor always calls them “Holy Days of Obligation and Opportunity”

Yes!

 

[LilyM]

As believing Catholics, blessed by God with the fullness of His truth, we should joyfully go to Mass to celebrate those truths and receive His grace.

When we use the word “obligation” it sounds so minimal.

Of course.

But let me put it this way - as children we SHOULD study enthusiastically and energetically, since we are all aware of the benefits of a good education. As adults we SHOULD, equally, work enthusiastically and energetically, since we are all aware of the inherent dignity and privilege of work.

Being human, we are somewhat fickle and inclined to laziness and selfishness. So it is at times very difficult to muster up the requisite liking for our tasks at study or work. It is certainly helpful, for that reason, to have sticks to motivate us alongside the carrots - sticks such as knowing we’ll get bad grades if we don’t study, or will be in trouble and perhaps fired if we slack off at work.

Sad but true, sometimes the same applies to our spiritual life. As much as we know how right and fitting it is to attend Mass on Sunday or holy days, our weak flesh tempts us to let our willing spirits down at times, and at such times it stiffens the resolve somewhat to know there’s obligation as well as love involved.

 

[jasev]

Thank you all for your comments on this thread, I think your comments help me understand how you guys approach this.

Blessings.

 

[_L]

Greetings,

Is there an official Catholic interpretation of what is meant in Romans 14:5,6?

Specifically, I’m curious as to what the church teaches this means in relation to “holy days of obligation.”

Kindest regards.

IMO I think that verse in Romans was directed at the divide between the jewish and gentile Christians in Rome since jewish Christians would be more intent on having the gentile converts practice their jewish traditions of the levitical law. This also explains St. Paul’s strong emphasis on faith over the works of the law which the jews were more inclined to be devoted to.

and in regards to Holy days of obligation God set the first one up Himself "keep Holy the Sabbath day" we keep it holy by observing it as a day of rest and worship, properly fulfilled in going to Church. The Church extends this obligation to certain appointed days which commemorate certain aspects of our Christian faith.