And Mary replies: “Look, from this moment forth, all generations shall consider me fortunate” (Lk 1:48).

Thus, we find Mary referred to as the Mother of God, and Mary presented as an individual who ought to be regarded as blessed by all generations to come.

The Catechism of the Catholic Church clarifies that Mary retains a lasting part in the existence of the Church that is “inseparable from her union with Christ and flows directly from it” (No. 964 ).

Catholics regard Mary as their spiritual mother and seek her for consolation and help. When we request Mary to intercede for us, we are not asking her to fulfill our desires. Instead, we are praying that the Blessed Mother will present our prayer intentions to her Son for us.

And who could be more reliable with those intentions? After all, it was at his mother’s urging that Jesus carried out his initial miracle at the wedding in Cana.

The sculptures, the awards, the colored glass windows, and the prayer cards illustrating Mary are not intended as objects of veneration but rather as indications that Catholics acknowledge Mary’s function in assisting them in drawing nearer to her Son, which is intended to be the paramount aim for every Christian.

“To Jesus through Mary,” the traditional devotion expresses, clarifying in a few straightforward phrases the nature of this somewhat intricate connection with Mary.

Save yourself

Myth: Catholics believe they can achieve their own salvation by performing good deeds.

Reality: The contention between faith solely and faith paired with good works is a discussion that is likely most intimately linked with Martin Luther; however, the reality is that this disagreement can be traced back to the initial periods of the Church.

Return to the New Testament, particularly the epistles of James and John, and it becomes evident that, even at that time, some individuals attempted to assert that faith by itself was sufficient to secure salvation. However, the Church maintains that it is faith in Jesus Christ manifested through love for others that leads to salvation. And that seems reasonable, doesn’t it? If we are to love each other as God loves us, then we must let that love influence our lives and shape our actions and words.

In James 2:14-17, we find the well-known biblical passage that addresses this issue: “What benefit is it, my brethren, if someone claims to have faith but lacks deeds? Can that faith deliver him? If a brother or sister is destitute and has no sustenance for the day, and one of you tells them, ‘Go in peace, be warm, and eat heartily,’ but you do not provide for their basic needs, what value is that? Likewise, faith by itself, if it lacks action, is dead.”

For a contemporary perspective on this, let us reference Deus Caritas Est (“God Is Love”), the inaugural encyclical by Pope Benedict XVI: “The love of one’s neighbor, rooted in the love of God, primarily represents a duty for every individual member of the faithful, but it also constitutes a duty for the entire ecclesial community at all levels. … The Church, as a community, must embody love. Love requires organization to serve the community in an orderly manner,” the pope stated, asserting that the Church’s “innermost essence” is revealed through proclaiming the word, celebrating the sacraments, and engaging in the “ministry of charity” (No. 20).

The essence is that affection for God and compassion for one’s neighbor, as described by Jesus in the paramount commandment, falters if it remains confined to the single follower. It needs to manifest in the essential principles that Jesus advocated during his time — providing for the hungry, offering solace to the isolated, and dressing the bare. Mere belief is insufficient. Similarly, deeds alone do not suffice. Catholics hold that genuine faith in Jesus Christ invariably results in deeds for the benefit of others, and together, these elements contribute to salvation.

Anti-sex attitudes

Myth: The Catholic Church is against sex and sexuality, viewing it solely as a method for procreation.

Reality: As the saying goes in marketing, “sex sells,” which poses a challenge for a Church that views sex as a sacred bond between a husband and wife rather than merely an instinctual desire to be fulfilled or exploited. From the outset, the Church faces obstacles in encouraging society to value its teachings on this matter. To begin with, it is crucial to recognize the significant distinction between sex and sexuality. Sex refers to an act, with certain circumstances deemed acceptable by Church doctrine and others not. Conversely, sexuality encompasses more than mere sexual cravings; it involves sexual identity — the comprehensive traits that characterize someone as male or female. When the Church addresses sexuality, it aims to consider the entirety of a person, not merely their physical yearnings.

Within that context, the Church encourages chastity, a term that frequently gets confused with something it isn’t. Chastity is not synonymous with celibacy. It doesn’t imply refraining from sexual activity; instead, it concerns the proper expression of your sexuality in alignment with your vocation. Indeed, for a priest, Religious, or a single individual, chastity signifies being sexually inactive. However, even married couples are anticipated to embody chaste lives by the manner in which they regard their partners and honor the significance and marvel of sex within their sacramental bond.

Here’s a statement from the Catechism of the Catholic Church that should challenge the misconception of the Church as opposed to sex and physical affection: “In marriage, the physical closeness of the spouses becomes a sign and pledge of spiritual communion” (No. 2360). Thus, the Church not only endorses sex — when it occurs within a sacramental marriage that is open to procreation — but also asserts that a couple’s physical bond is elevated to a spiritual plane through their closeness. Far from being a repressive idea; in reality, it’s rather poetic.

In our free-love culture, individuals frequently find it challenging to distinguish the out-of-context headlines or narratives they encounter regarding Church doctrine on sex and sexuality from the true essence of that doctrine. As our society promotes the idea, “If it feels pleasurable, go for it,” it becomes tough to persuade when the Church advises: “Hold on. Reserve this profoundly spiritual and significant connection for marriage.” The Church is not against sex. The Church supports sex, but only within the framework of a marriage between a man and a woman.

Oppressing women

Myth: The Catholic Church is opposed to women, as shown by the exclusively male priesthood and the prohibition on artificial birth control.

Reality: In reality, the Catholic Church regards women with great respect. Ultimately, Catholics believe that God came into the world through a woman—an exceptional woman, indeed, yet a woman all the same. It appears that numerous individuals struggle to move beyond the Church’s exclusively male priesthood regarding this matter. The notion that there are roles that a woman cannot fulfill is viewed as oppression by some. Nevertheless, we must return to the broader teachings of the Church, as is often necessary, to distinguish the sensationalism from the genuine narrative.

Let’s address the issue of women’s ordination right away. The Church asserts that the present-day bishops are the heirs of the original Twelve Apostles, who were specifically chosen by Jesus Christ. Since Jesus did not select any females for this role, the Church maintains that it is obliged to follow Jesus’s example and has no jurisdiction to ordain women. Some might contend that this limitation was merely a reflection of the societal context of Jesus’ time, yet it’s essential to note that Jesus did not conform to societal expectations in other situations — dining with tax collectors, conversing with the Samaritan woman at the well, and appearing first to a woman after his resurrection — making it improbable that, had Jesus desired a woman among the Twelve, he would have permitted societal conventions to deter him.

The absence of women priests, nonetheless, has not prevented women from holding positions of authority within the Church. Historically, women have occupied significant and influential roles. They initiated religious communities and hospitals, created educational institutions and led universities, and currently, more women than ever — including both Religious sisters and laywomen — are in leadership roles at both parish and diocesan levels.

Another aspect of the anti-woman argument is entangled in the Church’s opposition to artificial birth control. Secular society, especially women, frequently misconstrue that prohibition as an indication that the Church desires women to bear children continually. It reflects the outdated barefoot-and-pregnant mentality. Many believe that the Church’s pro-life stance equates to an anti-woman sentiment.

The Church’s positions on birth control and abortion are not intended to oppress women but rather to safeguard and uphold the dignity of life along with the sacredness of marriage and procreation. According to Church doctrine, married pairs must remain open to the arrival of new life, yet it does not mandate that they must have as many offspring as possible. Indeed, the Church, in the Catechism, instructs that parents can manage the spacing of their children in a responsible manner — specifically, not for self-centered motives like desiring additional vacations or increased disposable income. To achieve this spacing, Catholic couples are advised to utilize methods — such as natural family planning — that involve occasional abstinence and do not hinder or obstruct the potential for conception during sexual relations.

Once more, considering the woman “issue” apart from the Church’s broader doctrine simplifies its identification as oppression. However, when you regard the Church’s stances on the exclusively male priesthood or on contraceptives as elements of a unifying doctrine that consistently references Scripture and an understanding of Jesus’ teachings, it becomes evident that these frequently contentious matters are centered around preserving Tradition and safeguarding the sanctity of life as well as the dignity of every individual, both born and unborn.

Replacing God

Myth: Catholics place the pope, bishops, and priests in the role of God.

Reality: The pope, bishops, and priests serve as Christ’s representatives on earth, yet they do not occupy his position in the thoughts and feelings of his followers. When a priest officiates at Mass or offers absolution during confession, it is stated that he is acting in persona Christi, representing Christ. Everything centers around Christ, and nothing in ordination elevates a human to the divine. The Catechism of the Catholic Church clarifies that holy orders “impart a gift of the Holy Spirit that allows the exercise of ‘sacred power,’ which can solely come from Christ himself through his Church” (No. 1538). In other words, through the Spirit’s power, regular individuals receive the grace and ability to act in the person of Christ. St. Thomas Aquinas expressed it this way: “Only Christ is the true priest, while the others serve merely as his ministers.”

Pagan-inspired rituals

Myth: Catholicism is no superior to paganism.

Reality: Individuals who lack knowledge about religious practices observe Catholics adorned with sacred medals or engaged in prayer with rosary beads, notice statues with lit candles in front of them or incense wafting from the altar, and assume, as stated by one anti-Catholic site, that Catholicism is merely “paganism disguised in a Christian facade.” Many concepts that non-Catholics label as “pagan” are fundamentally sacramentals and devotions intended to assist us in forging a connection with the Divine. They are unrelated to idol worship or sorcery and are fully focused on enhancing our faith. To put it another way, it’s quite a significant jump from earth to heaven; possessing holy symbols — such as holy water, relics, stained-glass windows — slightly opens the gateway to the graces we obtain through the sacraments. Sacramentals serve as enhancements. The beads and candles, flowers and sacred vessels are not the center of faith but rather the means through which we can physically manifest our faith, intensify our faith, and practice our faith each day.

Piles of gold

Myth: The Roman Catholic Church holds the title of the wealthiest organization globally and ought to liquidate its valuables to provide for the impoverished.

Reality: Contrary to what you may hear or read, there are no mountains of gold scattered around the Vatican. Indeed, the Vatican and the broader Church hold artistic, historical, and cultural treasures. Nonetheless, the Church perceives itself as the guardian of these treasures, rather than an proprietor that can trade or sell its precious assets. Should these treasures be liquidated to support the poor or aid those in need in some other fashion, they would end up in the hands of private individuals, who may not ensure accessibility for the public or protect them for future generations. And the impoverished would still require sustenance. The Church acts as a responsible steward of its treasures, not as an auction house looking for the highest offer.

Opposition to reason

Myth: Catholics are unable to embrace the conclusions of science or logic.

Reality: In the introductory paragraph of his 1998 encyclical letter, Fides et Ratio (“Faith and Reason”), Pope John Paul II stated: “Faith and reason are comparable to two wings that enable the human spirit to ascend toward the contemplation of truth.”

And to avoid assuming that this concept emerged solely in contemporary Church publications, let’s revisit 1879, when Pope Leo XIII, in his encyclical Aeterni Patris (“Of the Eternal Father”), stated that “human science should be utilized,” referring to it as a “recognized and prudent practice that history confirms was upheld by the most distinguished Fathers of the Church.”

“They truly were accustomed neither to diminish nor underestimate the role that reason had to fulfill, as encapsulated by the eminent Augustine when he credits this discipline with ‘that by which the most wholesome faith is begotten … is nourished, defended, and made strong’” (No. 3). That’s Pope Leo citing St. Augustine, who discussed faith and reason in the fourth century.

Given that background, how is it that Catholics are depicted as individuals with blind faith and the intellectual curiosity of overcooked peas? Likely because the secular media and society at large opt not to delve deeper into Catholic doctrine, Catholic history, and the experiences of Catholic saints and leaders — all of which challenge the notion that one cannot be both an intellectual powerhouse and a sincere believer simultaneously. Throughout history (excluding controversies such as the Galileo incident), the Church has endorsed scientific research. Indeed, the Vatican Observatory stands as one of the most ancient astronomical research institutions globally.

However, even numerous Catholics have been persuaded that their beliefs conflict with specific scientific discoveries. Catholics have embraced the idea that the Church’s disagreement with certain scientific endeavors or results on moral or ethical bases, such as harmful embryo research, implies a resistance to science. The Catechism of the Catholic Church emphasizes that science and technology are “valuable assets” and that scientific inquiry is a “meaningful demonstration of man’s authority over creation” (No. 2293). Therefore, the Church does not reject science or rationale, but rather assesses them based on how they benefit humanity and uphold human dignity.

Another accusation frequently encountered is that the Church dismisses the theory of evolution. Therefore, let’s clarify some points: Catholics are not required to accept a literal reading of the Genesis narrative or the accounts of Adam and Eve as a means to explain the origin of the universe or the emergence of humans. Catholics may accept that the world was brought into existence by a “big bang,” but it is not an arbitrary big bang. If a big bang occurred, it was God who initiated it.

Catholics are able to accept evolution, but not the strict principles of Darwinism. Why is that? It ultimately relates to the idea that Darwinism suggests human evolution occurred through just random selection. While it is possible that humans evolved over time in accordance with God’s larger design, the process was not random at all.

No chapter and verse

Myth: The Catholic belief system is not founded solely on the Bible.

Reality: Let’s be truthful, numerous Catholics may not be able to recite different Scripture passages by chapter and verse. Nonetheless, the majority of Catholics are familiar with the biblical narratives that underpin the belief they uphold. After all, we encounter the readings from both the Old Testament and New Testament in a recurring pattern at Mass each week, daily. We hear the words of Jesus during the consecration and echo His words when we recite the Our Father. Catholics are definitely acquainted with Scripture.

The Catholic faith does not originate solely with Jesus and his teachings; rather, it commences at the very dawn of time. Catholics trace our history through the Old Testament, observing God’s plan gradually unfold until it reaches its zenith in Jesus Christ in the New Testament. Initially, God discloses himself through the prophets and the Law; subsequently, he reveals himself through Jesus Christ and the Holy Spirit. The Catholic Church starts with that revelation found in Scripture, yet it does not conclude with Scripture. The vibrant faith rooted in Scripture and transmitted from generation to generation, first by the apostles and later by their successors, the bishops, is referred to as “apostolic tradition.”

The Church asserts that Scripture and Tradition (with a capital “T”) are inseparable. Both originate from Jesus — the written word and the living Word. The magisterium offers authentic interpretation of both Scripture and Tradition, forming the third and final element of this Bible-based foundation. The Catechism of the Catholic Church indicates that sacred Scripture, sacred Tradition, and the teaching of the magisterium are “so connected and associated that one of them cannot stand without the others. Working together, each in its own way, under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls” (No. 95).

Scripture is continuously integral to all dimensions of the Catholic faith — from the everyday prayers recited by Catholics in their homes, to the prayers and readings during Mass, to the Liturgy of the Hours, also known as the Divine Office, which incorporates Psalms, hymns, prayers, and Scripture excerpts to delineate the flow of each day.

Pope Joan

Myth: Pope Joan disguised her true gender and held the papacy for nearly three years during the 850s, yet the Church eliminated all documentation to obscure the truth.

Reality: If you enter the renowned Pope Joan’s name into a Google inquiry, you will discover various intriguing theories, but the truth is that this narrative is simply a myth. Speculations regarding Pope Joan began to emerge in the middle of the 13th century. Scholars suggest that the tale originated from a Roman folk story, which was enhanced through the years.

Currently, Pope Joan is widely seen as a mythical figure — with the exception of individuals who have a vested interest in endorsing the narrative of a fictional female pope. The narratives surrounding the Pope Joan tale vary in specifics, with some asserting she reigned in the 850s, following Pope Leo IV, while others contend she came after Pope Victor III, who passed away in 1087. That’s quite a range in years. When one examines the list of popes along with the corresponding years and claims, they simply do not align. There’s no space for a Pope Joan in the historical timeline.

Infallibility

Myth: Catholics hold the belief that the pope is incapable of sin and is always infallible.

Reality: Infallibility can be quite intricate. It does not denote a lack of capacity to sin. It does not denote some sort of supernatural phenomenon that renders the pope’s statements beyond dispute. In truth, no person can be utterly infallible; only God possesses infallibility. The pope implements infallibility when he utilizes the gift of the Holy Spirit concerning the Church’s teachings on faith and morals. Moreover, not only does the pope manifest infallibility, but the Second Vatican Council also acknowledged that bishops, when operating in harmony with the pope, can similarly exercise infallibility, either within their own dioceses when declaring a teaching on faith or morals, or when bishops convene collectively for an ecumenical council. Within the framework of infallibility, theologians refer to two categories: “primary” objects and “secondary” objects. Primary objects of infallibility comprise any matters related to Church doctrine that are revealed by God and are essential for salvation, such as the proclamation in 1950 that Mary’s assumption into heaven is a tenet of faith. On the other hand, secondary objects of infallibility would include aspects like canonizations or the endorsement of religious orders.