Holbein's Thomas More |
We recently celebrated the joint feasts of Saint Thomas More, who
was Chancellor of England, and Saint John Fisher, Bishop of Rochester.
Their personalities were different in many ways, and it was almost a
miracle that an Oxford man and a Cambridge man got on so well and
eventually were canonized together. The Act of Succession and the Act of
Supremacy were the challenges that King Henry VIII threw at them, and
the saints returned the challenge. The issues were rooted in natural
law: the meaning of marriage and the claims of government. These are the
same issues that loom large today. Whatever our courts of law may
decide about these matters, Saint Thomas says: “I am not bound, my lord,
to conform my conscience to the council of one realm against the
General Council of Christendom.” In 1919, G. K. Chesterton predicted
with powerful precision that, great as More’s witness was then, “he is
not quite so important as he will be in a hundred years’ time.”
For every courageous saint back then, there were many other
Catholics who instead took the safe path of complacency. More’s own
family begged him to find some loophole, and — after the sudden deaths
of eight other bishops — Fisher was the only one left who acted like an
apostle. Those who opted for comfort and wove the lies of their world
into a simulation of truth had a banal and shallow faith that Pope
Francis has called “rose water.” It is a good image, for rose water is
not blood and cannot wash away sin.
The “Man for All Seasons” wrote to his beloved Margaret from his
cell in the Tower of London: “And, therefore, my own good daughter, do
not let your mind be troubled over anything that shall happen to me in
this world. Nothing can come but what God wills. And I am very sure that
whatever that be, however bad it may seem, it shall indeed be the
best.”
The “Fortnight for Freedom” extended from the vigil of the feasts
of Fisher and More to July 4th, but its prayers continue, as the
Church’s many charitable and evangelical works are threatened by our
present government’s disdain for the religious conscience, most
immediately evident in the Health and Human Services mandate and the
redefinition of marriage. In 1534 Henry VIII’s arrogation of authority
over the Church was quickly followed by a Treasons Act which made it a
high crime to criticize the King. In contemporary America as in Tudor
England, the surest way to let that happen is to say, “It can't happen
here.”