Plinio Corrêa de Oliveira

In the preceding chapter we spoke about the famous "common ground tactic." It consists in constantly avoiding any topic that can be a reason for discord between Catholics and non-Catholics and in emphasizing only what may be common to both.

Never acknowledge the separation of camps, never clarify ambiguities or define attitudes. As long as an individual is or calls himself a Catholic even if his attitudes and words are inconsistent with his ideas, his life differs from his beliefs and his very sincerity can be questioned, one should never take a strong attitude toward him, the excuse being, “the bruised reed he shall not break: and smoking flax he shall not extinguish."  The following passage eloquently states how one should proceed in this delicate matter, proving that a just patience should never reach the limits of imprudence and imbecility:

Every tree therefore that doth not yield good fruit shall be cut down, and cast into the fire. I indeed baptize you in water unto penance, but he that shall come after me, is mightier than I, whose shoes I am not worthy to bear; he shall baptize you in the Holy Ghost and fire. Whose fan is in his hand, and he will thoroughly cleanse his floor and gather his wheat into the barn; but the chaff he will burn with unquenchable fire. (29)

As for hiding the reasons for disagreement that separate us from those who are only imperfectly ours, that is not what the Divine Master did in the numerous circumstances examined below:

The Pharisees led a life of piety, at least in appearance; and Our Lord, far from concealing the insufficiency of this appearance for fear of irritating and driving them even further away from Him, attacked them head on, saying to them:

Not everyone that saith to me Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. Many will say to me in that day: Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done many miracles in thy name? And then will I profess unto them, I never knew you: depart from me, you that work iniquity. (30)

Could this language cause irritation? Could it excite the hatred of the Pharisees against the Savior, instead of converting them? It does not matter. The Master could not make convenient but deceitful accommodations. For Himself and for His disciples of all ages, He preferred an open, declared struggle:

Do not think that I came to send peace upon earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's enemies shall be they of his own household. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. And he that taketh not up his cross, and followeth me, is not worthy of me. He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it. (31)

Like many people nowadays, with whom accommodating and pacifist souls always choose to temporize, the Pharisees also had "something good." However, they were not approached with the soothing practices of the common ground tactic. With impeccable logic, Our Lord verbally lashed at them:

Either make the tree good and its fruit good: or make the tree evil, and its fruit evil. For by the fruit the tree is known. O generation of vipers, how can you speak good things, whereas you are evil? For out of the abundance of the heart the mouth speaketh. A good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things. (32)

When experience showed that the Pharisees rejected the immense and adorable grace contained in the fulminating words of the Savior, and became even more revolted against Him, the Master did not change his tactic because of it:

Then came His disciples, and said to Him: Dost Thou know that the Pharisees, when they heard this word, were scandalized? But he answering, said: Every plant which my heavenly Father hath not planted, shall be rooted up. Let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both fall into the pit. And Peter answering, said to Him: Expound to us this parable. But He said: Are you also yet without understanding? (33)

With this He showed that fear of displeasing and causing the guilty to revolt against the Church cannot be the only motive for our methods of apostolate. Yet, how many nowadays are like Saint Peter and the apostles "without understanding" and fail to grasp the admirable lesson of strength and combativeness the Divine Master gave us! Who among our romantic liberals would be capable of telling the modern persecutors of the Church:

Woe to you scribes and Pharisees, hypocrites; because you tithe mint, and anise, and cummin, and have left the weightier things of the law; judgment, and mercy, and faith. These things you ought to have done, and not to leave those undone. Blind guides, who strain out a gnat, and swallow a camel.

Woe to you scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish, but within you are full of rapine and uncleanliness. Thou blind Pharisee, first make clean the inside of the cup and of the dish, that the outside may become clean.

Woe to you scribes and Pharisees, hypocrites; because you are like to whited sepulchers, which outwardly appear to men beautiful, but within are full of dead men's bones, and of all filthiness. So you also outwardly indeed appear to men just; but inwardly you are full of hypocrisy and iniquity.

Woe to you scribes and Pharisees, hypocrites; that build the sepulchers of the prophets, and adorn the monuments of the just, and say: If we had been in the days of our Fathers, we would not have been partakers with them in the blood of the prophets. Wherefore you are witnesses against yourselves, that you are the sons of them that killed the prophets. Fill ye up then the measure of your fathers.

You serpents, generation of vipers, how will you flee from the judgment of hell? Therefore, behold I send to you prophets, and wise men, and scribes: and some of them you will put to death and crucify, and some you will scourge in your synagogues, and persecute from city to city: That upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar.

Amen I say to you, all these things shall come upon this generation. (34)

Yet they are often no less wicked than the Pharisees, as they are not good even in their doctrine, are generally depraved and cause public scandals, adding to the corruption of the Pharisees the enormous sin of bad example and of taking pride in being evil. Once again we say that it is an error to imagine that today there are no longer people as bad as those who existed in the times of Our Lord: Pius XI deemed us on the edge of an abyss deeper than the one wherein the world lay before Redemption. However, how numerous are those who would foolishly fear sinning against charity were they to address to adversaries of the Church such a vehement reprimand!

Our Lord said of the Pharisees: “Well did Isaias prophesy of you hypocrites, as it is written: This people honoreth me with their lips, but their heart is far from me." (35)

How we would imitate the Divine Master well if we were to say of today’s corrupt materialists: "You blaspheme God with your lips and your heart is far from Him."

Our Lord clearly foresaw that this process would always irritate certain enemies against the Church:

And the brother shall betray his brother unto death, and the father his son; and children shall rise up against the parents, and shall work their death. And you shall be hated by all men for my name's sake. But he that shall endure unto the end, he shall be saved. (36)

But the highest form of charity consists precisely in doing good by means of clear, and if needed, heroically sharp advice to the very people who might pay back such benefit by putting us to death.

This is why Our Lord said to those who would later kill Him, but who then applauded Him: "Amen, amen I say to you, you seek me, not because you have seen miracles, but because you did eat of the loaves, and were filled." (37)

It is an error to systematically hide from a sinner his true state. For example, Saint John did not hesitate to say: "He that committeth sin is of the devil." (38) And for this reason the Apostle of love very categorically wrote,

Whosoever revolteth, and continueth not in the doctrine of Christ, hath not God. He that continueth in the doctrine, the same hath both the Father and the Son. If any man come to you, and bring not this doctrine, receive him not into the house nor say to him, God speed you. For he that saith unto him God speed you, communicateth with his wicked works. (39)

And on another occasion he affirmed:

I had written perhaps to the church: but Diotrephes, who loveth to have the pre-eminence among them, doth not receive us. For this cause, if I come, I will advertise his works which he doth, with malicious words prating against us. And as if these things were not enough for him, neither doth he himself receive the brethren, and them that do receive them he forbideth, and casteth out of the church. (40)

 In a manly attitude against the enemies of the Church and in full agreement with the New Testament, he wrote:

 I know thy works, and thy labor, and thy patience, and how thou canst not bear them that are evil, and thou hast tried them, who say they are apostles, and are not, and hast found them liars. (41)

And for this reason we also read in the Apocalypse: "But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate." (42)

In short, when used not as an exception but in a frequent and habitual way, the so-called "common ground tactic" is the canonization of human respect; and by inducing the faithful to dissimulate their Faith, it is an open violation of the words of the adorable Master:

You are the salt of the earth. But if the salt lose its savor, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.

You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. (43)

As for the advice given in certain circles of Catholic Action to hide from newcomers the difficulties of the spiritual life and the ensuing interior struggles, note Our Lord’s totally different attitude as he told the souls he wanted to attract this terrible truth: "And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent bear it away." (44) And he also declared:

And if thy hand scandalize thee, cut it off. It is better for thee to enter into life, maimed, than having two hands to go into hell, into unquenchable fire: Where their worm dieth not, and the fire is not extinguished. And if thy foot scandalize thee, cut it off. It is better for thee to enter lame into life everlasting, than having two feet, to be cast into the hell of unquenchable fire: Where their worm dieth not, and the fire is not extinguished.

And if thy eye scandalize thee, pluck it out. It is better for thee with one eye to enter into the kingdom of God, than having two eyes to be cast into the hell of fire: Where their worm dieth not, and the fire is not extinguished. (45)

But, someone might object, does this language not repel souls? Cold, hard, lukewarm souls, yes. But if Our Lord did not want to have such souls among His own, and used a language apt to drive those useless elements away from Himself, do we want to be wiser, kinder and more compassionate than the God-Man and call to us those He did not want?

The apostles understood and followed the example of the Master.

Some souls in our time are so easily satisfied that they see any politician who speaks of God in one speech or another as a highly authentic and trustworthy Roman Catholic. This is the tactic of seeing what unites us but not what separates us. Who would utter to one of these vague "deists" in certain liberal circles the terrible words of Saint James: "Thou believest that there is one God. Thou dost well: the devils also believe and tremble." (46) And who would tell many sybarites of our times:

Go to now, ye rich men, weep and howl in your miseries, which shall come upon you. Your riches are corrupted: and your garments are motheaten. Your gold and silver is cankered: and the rust of them shall be for a testimony against you, and shall eat your flesh like fire. You have stored up to yourselves wrath against the last days.

Behold the hire of the laborers, who have reaped down your fields, which by fraud has been kept back by you, crieth: and the cry of them hath entered into the ears of the Lord of Sabaoth.

You have feasted upon earth: and in riotousness you have nourished your hearts, in the day of slaughter.

You have condemned and put to death the Just One, and he resisted you not. (47)

Yet, this is the conduct of a Christian whose saintly, bold spirit does not tolerate subterfuge or sinuosity in matters of Faith. How should we do apostolate? With the weapons of frankness: "But let your speech be, yea, yea: no, no: that you fall not under judgment." (48)

If we do not declare our Faith in word and deed, we will not be doing apostolate: we will be hiding the light of Christ that shines in us and should, from our interior, overflow to light up the world: "that you may be blameless, and sincere children of God, without reproof, in the midst of a crooked and perverse generation: among whom you shine as lights of the world." (49)

Let us flee from nothing and be ashamed of nothing:

For God hath not given us the spirit of fear: but of power, and of love, and of sobriety. Be not therefore ashamed of the testimony of Our Lord, nor of me his prisoner: but labor with the Gospel, according to the power of God. (50)

Are there causes for friction in this attitude? It does not matter. We must live "with one mind laboring together for the faith of the Gospel. And in nothing be ye terrified by the adversaries: which to them is a cause of perdition, but to you of salvation, and this from God." (51)

Any charity anyone tries to exercise to the detriment of that rule is false: “Let love be without dissimulation. Hating that which is evil, cleaving to that which is good." (52)

Once again we insist: if anyone flees from the austerities of the Church, let him flee; for he is not numbered with the elect.

For Christ sent me not to baptize, but to preach the Gospel: not in wisdom of speech, lest the cross of Christ should be made void. For the word of the cross, to them indeed that perish, is foolishness; but to them that are saved, that is, to us, it is the power of God. For it is written: “I will destroy the wisdom of the wise, and the prudence of the prudent I will reject.” Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For seeing that in the wisdom of God the world, by wisdom, knew not God, it pleased God, by the foolishness of our preaching, to save them that believe. For both the Jews require signs, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness: But unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. (53)

It is hard to always act this way; but a manly soul, supported by grace, can do everything: "Watch ye, stand fast in the faith, do manfully, and be strengthened." (54)

On the other hand, those unwilling to fight should renounce the life of Catholics, which is a ceaseless struggle, as the Apostle insistently warns in detail:

Finally, brethren, be strengthened in the Lord, and in the might of his power. Put you on the armor of God, that you may be able to stand against the deceits of the devil. For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places. Therefore take unto you the armor of God, that you may be able to resist in the evil day, and to stand in all things perfect. Stand therefore, having your loins girt about with truth, and having on the breastplate of justice. And your feet shod with the preparation of the gospel of peace: In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. And take unto you the helmet of salvation, and the sword of the Spirit (which is the word of God).

By all prayer and supplication praying at all times in the spirit; and in the same watching with all instance and supplication for all the saints: And for me, that speech may be given me, that I may open my mouth with confidence, to make known the mystery of the gospel. For which I am ambassador in a chain, so that therein I may be bold to speak according as I ought. (55)

We find no other doctrine in the life of the Divine Savior:

The Jews therefore answered, and said to Him: Do not we say well that thou art a Samaritan, and hast a devil?

Jesus answered: I have not a devil: but I honor my Father, and you have dishonored me. But I seek not my own glory: there is one that seeketh and judgeth. Amen, amen I say to you: If any man keep my word, he shall not see death for ever.

The Jews therefore said: Now we know that thou hast a devil. Abraham is dead and the prophets; and you sayest: If any man keep my word, he shall not taste death for ever. Art thou greater than our father Abraham, who is dead? And the prophets are dead. Whom does thou make thyself?

Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God. And you have not known him, but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. Abraham your father rejoiced that he might see my day: he saw it, and was glad.

The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham?

Jesus said to them: Amen, amen I say to you, before Abraham was made, I am. They took up stones therefore to cast at him. But Jesus hid himself, and went out of the Temple. (56)

And Our Lord was accused not only of being possessed but also blasphemous:

The Jews then took up stones to stone him. Jesus answered them: Many good works I have showed you from my Father; for which of those works do you stone me?

The Jews answered him: For a good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God. (57)

Notes:

29) Matt. 3:10-12. (Our emphasis.)

30) Matt. 7:21-23.

31) Matt. 10:34-39.

32) Matt. 12:33-35.

33) Matt. 15:12-16.

34) Matt. 23:23-36.

35) Mark 7:6.

36) Mark 13:12-13.

37) John 6:26.

38) 1 John 3:8.

39) 2 John 9-11.

40) 3 John 9-10.

41) Apoc. 2:2.

42) Apoc. 2:6.

43) Matt. 5:13-16. (Our emphasis.)

44) Matt. 11:12.

45) Mark 9:42-47.

46) James 2:19.

47) James 5:1-6.

48) James 5:12.

49) Phil. 2:15. (Our emphasis.)

50) 2 Tim. 1:7-8.

51) Phil. 1:27-28.

52) Rom. 12:9.

53) 1 Cor. 1:17-24.

54) 1 Cor. 16:13.

55) Ephes. 6:10-20.

56) John 8:48-59.

57) John 10:31-33.

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