Folia Canonica 4. (2001)
STUDIES - John D. Faris: A Canonical Examination of the Acquisition, Consequences and Loss of Membership in a Church - A Catholic Perspective
144 JOHN D. FARIS Proselytism can be defined as a deliberate effort on the part of a Catholic Church to induce individual members or groups of non-Catholic Churches to sever bonds with their Churches and to join a Catholic Church. At various points in history, Catholics, Orthodox and Protestants alike have enticed persons to become members in their respective churches; it was not rare that these efforts were supported by secular authorities, which, with their coercive powers, usually sought political objectives. Proselytism motivated by amoral or, at best, non-supernatural motives, and carried out through the offering of material goods, educational opportunities, or social benefits is contrary to our moral code.34 Therefore, there was no need for the Church to reject explicitly such activity in the CCEO. A second form of proselytism is one motivated by spiritual reasons, i.e., winning somebody to the Church that one considers to be the most complete expression of the communion of the people of God constituted in this world. This second form of proselytism has also been disallowed by the Catholic Church inasmuch as it is counterproductive to the Church’s ecumenical endeavors at establishing unity among the Churches.35 The CCEO formulates the prohibition as follows: CCEO c. 586 - It is strictly forbidden to compel someone, to persuade him in an inappropriate way, or to allure him to join the Church; all the Christian faithful are to be concerned that the right to religious freedom is vindicated so that no one is driven away from the Church by adverse harassment.36 While rejecting every form of proselytism, the Church recognizes the right and obligation of persons to seek the truth regarding God and God’s Church and considers itself morally bound to receive baptized non-Catholics who sincerely seek full communion: CIC c. 748 — § 1. All persons are bound to seek the truth in matters concerning God and God’s Church; by divine law they are also obliged and have the right to embrace and to observe that truth which they have recognized.37 34 See Dignitatis Humanae n. 4d and Ad Gentes n. 13. 35 See Uniatism, Method of Union of the past, and present search for full communion. Document of the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church, Balamand, 1993. Published in Information Service 83 (1993) 97 and the 1993 Directory for the Application of Principles and Norms on Ecumenism, n. 23. 36 See also CIC c. 748 §2 - Persons cannot ever be forced by anyone to embrace the Catholic faith against their conscience. 37 The CCEO is silent regarding the necessity of conversion of Eastern non-Catholics to the Catholic Church for salvation. The Eastern non-Catholic Churches are described by the Second Vatican Council to be means of salvation, but once a person becomes aware that the Catholic Church is the fullest expression of ecclesial communion, that person has the moral obligation to seek communion in that Church. See Pospishil, op. cit., 653 and D. Schon, Der ökumenische Charakter des Gesetzbuches fur die katholischen Ostkirchen, in Ostkirchliche Studien 44 (1995) 142.
