Obedience: Christian Virtue and Satanic Antithesis
Why should anyone want to be subjected to authority or consider obedience advisable? A seemingly common perception is that the only obstacle between oneself and true freedom is government and religion. However, this conviction assumes that man without regulation is truly free. Contrarily, if man is not a slave to one thing, he will become a slave to another, if not many things.[1] Therefore, the question is not whether or not one should act in accord with an institution, but “whom or what shall I serve?”. We must, then, discern which master is the least harmful, most benevolent, most powerful, and/or desires the best for us. If we choose to serve ourselves (as Adam, Eve, and the prodigal son did) and to satisfy our own desires (which are often manipulated by evil, lack of concern for others, and concupiscence), we shall neither be satisfied, happy, provided for, nor attain a desirable eternal life.[2] Conversely, if we choose to be obedient to God and those He would have us obey, then we shall, like the prodigal son, know only love, goodness, and fulfillment. Disobedience is the very means by which sin, slavery, sickness, and death came to plague humanity.[3] It is through obedience, and certainly, that of the New Eve and the New Adam, that freedom, health, charity, and salvation may be restored.[4] When just laws and legitimate authority are obeyed, one finds themself possessing greater love and virtue, moved away from vice and sin, and placed resolutely on the narrow path to heaven, through God’s will. Obedience is necessary to live out the love of God and neighbor in family life, public life, and interior (spiritual) life and is thus critical to one’s salvation.
If society should seek to have peace, harmony, and justice, then it should first console its source, the family.[5] The family is responsible for raising moral citizens who not only desire this healthy and balanced state but also know how to and are willing to maintain this state.[6] The family, as the smallest cell of society, is yet a community itself.[7] The family is “called to announce the Gospel to the human person during growth and to bring him or her, through a progressive education and catechesis, to full human and Christian maturity.”[8] That the family may accomplish its function, it must instill its members with obedience through love.[9] The child raised by parents who demonstrate love and educate them in the ways of love naturally embraces obedience.[10] It is the caring concern for each other, working together as a community, recognizing the dignity of all, and honoring of the natural authority given to parents that makes this possible.[11] By knowing the love their parents have for them, children perceive that obeying their parent’s command is in their best interest.[12] It is the duty of the parents, as much as possible, to instruct their children with their children’s best interest in mind. In doing so, they honor the authority which God bequeaths them.[13] A child should come to realize that laws are worth obeying insofar as they are just, conducive to charity, and are concerned with all aspects of the common good.[14]
The family should be the first witness of the Gospel, and thus be obedient to Christ.[15] The family should be the first place Christ’s commands are lived out. The family is an image and mirror of the Trinity.[16] Marriage is the relationship between Christ and His Church, which since Christ offered her His Body on the cross have become one flesh.[17] “God is love”.[18] Therefore, with divine assistance, the family should mirror this perfect love. “Wives, be subject to your husbands as you are to the Lord… Husbands, love your wives, just as Christ loved the Church and gave Himself up for her”.[19] Mutual obedience is the mark of married and community love. Families must seek to live with selfless concern for the good of each member and the community. Families must treat, as the letter to the Ephesians suggests, each other as Christ.[20] Families being a mirror to God Himself, should raise their children to live in accord with Christ’s commands in all circumstances; and thereby they and their children may “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”.[21] Thereby, the family should seek to prepare all its members for Christ’s second coming and/or judgment day.[22] In all ways, like the Church, the family (the domestic church) should be the praxis of the Gospel.
After the children leave the family they must integrate into public life and are then more subjected to civil authority.[23] In nearly all circumstances, a child will apply what has been learned during childhood in the context of the family and other relationships. All the education is put into practice and grown, or neglected and discarded, depending upon how the family has raised its members with concern for the common good, love for another, the idea of being a part of something beyond self, etc. In this way the family facilitates the transition from child to citizen and from obedience to parents to life in Christ as adults.[24] This applies to vices and virtues, if a child has learned to disrespect authority, that disposition will continue into their adult life. If many children have not been instructed or been instructed poorly, they will begin to cause problems amongst society, intentional or otherwise. Society, thus, should help and protect the family in ways both large and small.[25] Civil authorities are not in power for their own sake, and in this large human family, must honor the dignity and freedom of those who are subject.[26] Citizens, in turn, knowing the authorities are honoring their duty, should regard their just laws as expressed will of God.[27] Just as they did/do contribute to their families, citizens should contribute to their larger human family. With and like other members in society, they must “contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom”.[28] As children become citizens, they should enact the praxis of family life into civil life.
Justice has two principal meanings in Greek: fairness to others and adherence to the law.[29] However, these meanings are not unequivocal. One is founded upon the principle that one should rend to others what one desires for self and not what one abhors. The other is the recognition of the moral legitimacy of authority. As previously mentioned, authority is legitimate insofar as it serves the common good.[30] Therefore, there are moments when authorities breach morality. Citizens are then obliged to resist according to the gravity of the violation of natural law, dignity/rights of people, and/or charity.[31] In such moments, the law should no longer be obeyed, because it no longer treats its subjects with fairness.[32] However, armed resistance is illegitimate, unless: “1) there is certain, grave, and prolonged violation of fundamental rights; 2) all other means of redress have been exhausted; 3) such resistance will not provoke worse disorders; 4) there is well-founded hope of success; and 5) it is impossible reasonably to foresee any better solution”.[33] There are times in which disobedience is permissible or necessary when civil authorities abuse their power.
As children mature, they effectively become autonomous. They become responsible for their own decisions in regard to their civil life and their spiritual life.[34] In a relationship with God, we yet remain His children.[35] Therefore, we have not decreased our subjection after becoming adults. We must seek to be obedient to Him, Who knows and wills our good even more than biological parents, with more serious intent.[36] In all situations, obedience requires love, poverty of heart (trust), and humility.[37] We depend on God for all things, more than a child depends on a parent.[38] In the family and civic life, the individual is a part of an institution and is cared for beyond their control. However, in the context of life in Christ, man still needs guidance through spiritual direction because the understanding of God’s will can be affected by inordinate desires, misinterpretation, and demons.[39] “We do not live to ourselves, and we do not die to ourselves. If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s.”[40] The Christian is not their own. Therefore, as Christians, we should ask God what His desires are for us, and seek to be obedient to Him.[41] Spiritual direction helps to discern what God’s will for one’s life truly is. It is important to remain grounded by spiritual directors to truly discern that which is the Lord’s will, that we know we obey Him.[42] By establishing the Church, Christ involves our brothers and sisters in our salvation.[43] Regarding God’s invitation, Mary replies, “Here am I, the servant of the Lord; let it be with me according to your word.”, and she encourages us to “Do whatever He tells you”.[44] Catherine of Siena proclaims that submitting our will to Christ’s in perfect obedience unlocks the door to heaven.[45] If one wishes to be truly free, they would surrender their freedom to the One who creates freedom, and they would have it entirely.[46] Catherine often refers to two types of obedience: particular and general.[47] I would summarize her distinctions in this manner: particular obedience comes from following God’s will in one’s momentary state in life or single decisions, general obedience is the following of precepts.[48] All Christians who strive for freedom from sin are doing their best to live in general obedience i.e living by the Ten Commandments and the Commandment to Love. If a Christian seeks to unify themselves with God’s will, they are in pursuit of particular or perfect obedience. In contemplative prayer and throughout the spiritual life, one seeks to abide in Christ that He may abide in us.[49] “Obedience is the only way human persons, intelligent and free beings, can have the disposition to fulfil themselves… it is in obeying the plan of the Father, in a childlike way, that the believer fulfils his or her freedom”.[50] The Christian may not attain eternal life nor freedom without seeking to be obedient to God.
Disobedience deprives all, and especially Christians, of life. “Sin is nothing. You, then, have become nothing; it has deprived you of life, and given you death”.[51] What caused the first disobedience? Its cause was the same as the idea that freedom is the ability to act without caution. Eve concluded that “the tree was good for food”, “it was a delight to the eyes”, and “the tree was to be desired to make one wise” (Genesis 3:6). In each of these thoughts, there is no reference to God; only man presuming something good for himself over and against what God has prescribed.[52] Yet, God had richly provided for Adam, Eve, and all creation, and forbade them to eat from only one tree.[53] This may be thought as of an archetype for the freedom vs. sin comparison. In freedom and obedience, man was provided with many trees but it was the only one which man desired. This reveals sin’s finitude and freedom’s limitlessness with a few exceptions. Further, as Catherine described above, sin/disobedience is not without consequence but causes harm to self and others.[54] When man sins (acts against general and/or particular obedience to God), he does not feed himself from the tree of life.[55] “This was the cause that deprived him of the perfection of obedience, giving him instead disobedience, depriving him of the life of grace, and slaying his innocence, wherefore he fell into impurity and great misery, and not only he but the whole human race”.[56] Disobedience is neither free, joyful, healthy, nor beneficial for anyone.
Disobedience was not original to man. The temptation “you will be like God, knowing good and evil” identifies the tempter.[57] Satan, a fallen angel, battles against man, and obedient angels fighting with such an idea. To this temptation, Michael the archangel retorts, “Who is like God?”, which is the literal translation of his name from Hebrew.[58] Satan precedes man in disobedience, he was at first a good angel but he cannot repent of his evil.[59] He is clever and cunning as we notice in his temptation of Eve. Further, he is the “father of lies”, a “murderer from the beginning”, and “Like a roaring lion… prowls around, looking for someone to devour”.[60]
However, the fallen angels are finite and we are of God, therefore “if God is for us, then who is against us?”.[61] In sin, man is often concerned that God is withholding something from man, asking too much of man, limiting man’s freedom, and/or does not desire man’s good.[62] However these convictions are introduced to man firstly by fallen angels.[63] Even when we come to realize this vanity, we have become accustomed to this way of thought and action.[64] Yet prior to sin, man had mastery over self and the world but he relinquished this in the first sinful act.[65] “We are radically incapable of [obedience], but united with Jesus and with the power of his Holy Spirit, we can surrender our will to Him and decide to choose what his Son has always chosen: to do what is pleasing to the Father.”[66] Even though man has fallen and is prone to disobedience, God is no less able to save him.
In conclusion, it is not God who gains from our obedience, but our neighbors and ourselves. God does not need us but acts out of sheer love.[67] Therefore, He is a desirable Master/Lord, one who treats His “sheep”/servants well.[68] Obedience to God is subjection to the Master who creates freedom, provides abundantly, and loves infinitely. “Freedom” from Him is slavery to scarcely satisfied masters, who is apathetic to man’s welfare. Living in obedience is indispensable for living family life, civil life, and especially the spiritual life according to love. “Although He was a Son, [Jesus] learned obedience through what He suffered.”[69] How much more reason have we sinful creatures to learn obedience - we who in Him have become children of adoption. We ask our Father to unite our will to His Son's, in order to fulfill His will, His plan of salvation for the life of the world.”[70] Through God’s grace and becoming a part of the Divine family, we, like Mary, may crush the head of Satan and his followers.[71] Why should one not submit their life and freedom to the Creator of all things good, true, and beautiful, and entrust all concerns, desires, etc. to the One who is always benevolent, loving, and omnipotent?
[1] Catechism of the Catholic
Church, 2nd ed. (Washington, DC: United States Catholic Conference, 2000), 1732-1733.
[2] CCC, 1850.
[3] CCC, 390, 396-400, 402.
[4] Thomas Aquinas, Summa
theologiae, III, q. 30, a. 1, at New Advent, www.newadvent.org.; CCC, 411, 494, 517,
532, 614-5.; Congregation for Institutes of Consecrated
Life and Societies of Apostolic Life, The Service of Authority and Obedience
(11 May 2008), §5.; The Holy Bible: Revised Standard Version
(New York: Collins, 1973), Philippians 2:8.
[5] CCC, 2207-10.
[6] CCC, 2208.
[7] CCC, 2207.; Pope John Paul II, Apostolic Exhortation on the Role of the
Christian Family Familiaris consortio (21 November 1981), §2.
[8] Familiaris consortio, §2.
[9] CCC, 2219-20.
[10] CCC, 2227.
[11] CCC, 2214.
[12] CCC, 2215-7.; The
Service of Authority and Obedience, §5.
[13] CCC, 2223, 2226, 2228.;
cf. The Service of Authority and Obedience, §5.
[14] CCC, 2224.
[15] Pope Benedict XVI, Post-Synodal
Apostolic Exhortation on the Word of God in the Life and Mission of the Church Verbum
domini (30 September 2010) §85.; CCC, 2225-6.
[16] Pope John Paul II, Apostolic
Letter on the Dignity and Vocation of Women Mulieris dignitatem (15
August 1988), §7.
[17] Ephesians
5:24
[18] 1
John 4:8
[19] Ephesians
5:22, 25
[20] cf.
Matthew 24:40, Matthew 5:42, 1 Timothy 4:12, cf. Matthew 19:14).
[21] Matthew
28:19
[22] cf.
Luke 12:37
[23] CCC, 2230, 2232-3.
[24]
Cf. The Service of
Authority and Obedience,
§5.
[25] CCC, 2211, 2202.
[26] CCC, 1903, 2235-7, cf.
2228.
[27] CCC, 1899-1900, 2238.
[28] CCC, 2239.
[29] Prado, Arthur Cristóvão. 2019. “A
Reply to Kelsen’s Critique of Aristotle’s Concept of Justice.” Praxis
Filosofica 48 (January): 57.
[30] CCC, 1903.
[31] CCC, 2242
[32] CCC, 1807
[33] CCC, 2243
[34] CCC, 2232, 2685
[35]
Cf. CCC, 29.
[36] The Service of Authority and
Obedience, §5.
[37] CCC, 2713.
[38] John
15:5; CCC, cf. 300, 2073-4, 2733.
[39] CCC, 2690.
[40] Romans
14:7-8
[41] cf.
Matthew 19:16, James 1:22-24
[42] Teresa
of Jesus, Kieran Kavanaugh, and Otilio Rodriguez. The Collected Works of St.
Teresa of Avila. Volume One. (Washington, D.C.: Institute of Carmelite Studies,
1976), pg. 394.
[43] Matthew
16:18-19, John 20:23
[44] Luke
1:38, John 2:5
[45] Catherine
of Siena. “DIALOGUE OF SAINT CATHERINE OF SIENA Translated by Algar.” Catholic
Planet. Ronald Conte Jr., 2005, pg. 120.
[46] Jacques
Philippe and Helena Scott, “1. Freedom and Acceptance,” in Interior Freedom
(New York, NY: Scepter, 2007), p. 15.
[47] DIALOGUE
OF SAINT CATHERINE OF SIENA, pg. 120.
[48] Ibid.
[49] CCC, 460, 787, 2714, 2716,
2718.
[50] The Service of Authority and
Obedience, §5.
[52] CCC, 396-400.; John 13:34
[53] Genesis
2:9, 16-17.
[54] CCC, 390, 399
[55] Genesis
2:9
[56] DIALOGUE
OF SAINT CATHERINE OF SIENA, pg. 116.
[57] CCC, 392.; Genesis 3:5
[58] Frederick
Holweck. “St. Michael the Archangel.” CATHOLIC ENCYCLOPEDIA. Vol. 10. (Robert
Appleton Company, 1911), https://www.newadvent.org/cathen/10275b.htm.; cf.
Psalm 113:5, Revelation 12:9
[59] CCC, 391, 393.
[60] John
8:44, 1 Peter 5:8
[61] CCC, 394-5, 2853.; Romans
8:31, cf. Romans 8:34, cf. Romans 8:35-39
[62] CCC, 29.; The Service of
Authority and Obedience, §5.
[63] cf.
Genesis 3:5
[64] CCC, cf. 405, cf. 1494, cf. 1735,
1791.
[65] CCC, 377.
[66] CCC, 2825.
[67] CCC, 1.
[68] Psalm
23, John 10:11-18
[69] Hebrews
5:8
[70] CCC, 2825.
[71]
Cf. Genesis 3:15, cf. John 8:44.
A Reflection on Researching and Studying the Topic
As I was considering possible topics, I considered the tendency in citizens to believe that laws are arbitrary and can be disobeyed as long as you don’t get caught. However, if every citizen applied this theory in praxis, the resulting anarchy would require totalitarian rule. The truth of the matter is that freedom can be misused, contrary to popular opinion. This reality is often disputed so I wanted to be able to defend the Catholic and Christian assertion of obedience. Even though this conclusion is made at the limit or extreme, there is something to be said about the correlation between small disobediences and large ones (Luke 16:10 RSVCE). Man can stay safe within the allowances of law. When it is permissible for one to kill it is equally so for more than just oneself, indeed everyone. The point being, if all disobey then who is safe? If your neighbor is disobedient to the law and does not have good moral formation, you may be harmed.
As I studied, I began to ask, if we reduce laws to enforceable suggestions, whom or what are we following? In these moments man is deceived if he believes it is only his intellect and will. Indeed, even if it were, he may still be misinformed and/or apathetic to his ignorance. However, at best, man is often led by his passions without considering the possible implications of his thoughts, words, and actions. On the other hand, in the context of Christian life, we have the benefit of an all-loving, all-knowing, and all-powerful Judge and Imposer of Laws. It is not difficult to obey when you love the One whom you obey. We know all too well what it is like to live confined to one’s abilities, weaknesses, myopic dreams, and fleeting inclinations.
Further, in the ways, I have already enumerated and many others, I was left captivated by the beauty and power of the virtue of obedience. Indeed, no aspect of life is irrelevant to obedience. In the preceding paragraphs, I use society at large to make my observations clear. If obedience is fundamental to society it is that much more fundamental to the family, which is its source, and to the individual contributing citizen. The family produces both. If there is no love in a family there will not be in society nor will the individual act out of love/compassion for others. Where can one learn to know the needs of their neighbors easily and well but in a large family? Common principles, that I have already made frequent reference to above, are hastily understood.
Next, in the context of one's personal spiritual life, it is yet important to be accountable. The Christian is not their own, but Christ’s (1 Corinthians 6:20, cf. Galatians 2:20). If we would have what Christ promises, we must surely seek to obey what He asks. Indeed, those who are obedient to Christ, recommend nothing but uniting our will to God’s (cf. John 2:5). Saint Francis after having moved to make God’s Will his own, received what God promises bountifully.
In conclusion, I would wish to continue my study of this virtue largely in practice. As I have read the works and biographies of several monastic saints, it is inspiring to see with what freedom they lived. However, I know there are many saints such as Bernard of Clairvaux, Francis de Sales, and Ignatius of Loyola who write about obedience and I would like to know their experience. The Congregation for Institutes of Consecrated Life and Societies of Apostolic Life writes extensively on the subject.
