To obey, or not to obey – that is the question

While obedience is a virtue, it must be properly understood. Blind obedience, particularly to unlawful or immoral commands, is not virtuous.

Obedience is a cornerstone of our faith, forming the very foundation upon which our spiritual lives are built.

The disobedience of Adam and Eve led to humanity's fall, just as the perfect obedience of Christ secured our salvation. Our love for Christ is demonstrated through our adherence to His will. As He reminds us in John 14:15, “If you love me, keep my commandments.” Similarly, in Matthew 7:21, He warns, “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.”

The gravity of obedience is profoundly underscored in 1 Samuel 15:22-23, where the prophet Samuel rebukes King Saul: “Doth the Lord desire holocausts and victims, and not rather that the voice of the Lord should be obeyed? For obedience is better than sacrifices: and to hearken rather than to offer the fat of rams. Because it is like the sin of witchcraft, to rebel: and like the crime of idolatry, to refuse to obey. Forasmuch therefore as thou hast rejected the word of the Lord, the Lord hath also rejected thee…”

A recent Sunday homily during the Octave of Christmas illuminated the recurring theme of holy obedience, not only in Christ but in all the pivotal figures of the Nativity. The Blessed Virgin Mary humbly submitted to the Angel Gabriel’s message. Mary and St. Joseph obeyed the decree of Caesar Augustus by journeying to Bethlehem. The shepherds, heeding the angels, went to the manger, and the wise men, guided by divine warning, avoided returning to Herod. Mary and Joseph fulfilled the Mosaic law by presenting Jesus in the temple, and Joseph, obeying the angel’s command, fled to Egypt to protect his family. Even the Christ-Child showed obedience to His earthly parents. Later, St. John the Baptist submitted to Jesus’ request for baptism, and at the wedding in Cana, Christ responded to His mother’s plea for a miracle. The narrative of obedience weaves through every aspect of this sacred story, underscoring the redemptive mission of Christ to rectify humanity’s disobedience.

Thus, to be Catholic is to embrace obedience—often a difficult and demanding path.

This truth was brought home to me during a recent conversation with adolescents about obedience. Anticipating their challenges, particularly regarding my own perceived disobedience to certain aspects of the Church hierarchy, I realized the need to articulate and defend my stance clearly.

This essay is the result of that reflection.

Obedience is a cardinal virtue that underpins the moral and spiritual life. It is the submission of one’s will to a higher authority, ultimately God, and through Him, to the lawful ecclesiastical and civil authorities.

The concept of obedience is deeply rooted in Scripture. In the Old Testament, obedience to God's commandments is paramount. Deuteronomy 11:26-28 declares: “Behold, I set before you this day a blessing and a curse: the blessing, if you obey the commandments of the Lord your God, which I command you this day; and the curse, if you will not obey the commandments of the Lord your God.”

In the New Testament, Christ exemplifies perfect obedience. St. Paul writes in Philippians 2:8, “And being found in human form, he humbled himself and became obedient unto death, even death on a cross.” Christ’s obedience to the Father’s will is the model for all Christians.

St. Thomas Aquinas, in his Summa Theologica, treats obedience as a virtue annexed to justice. He asserts that obedience is due to those in authority as a matter of justice, provided their commands are lawful and just. He explains: “Obedience is preferable to all sacrifices, because by sacrifices something of our own is offered, whereas by obedience we offer our own will” (ST II-II, Q. 104, Art. 3).

The Church Fathers also emphasize obedience. St. Augustine teaches that obedience is the foundation of all virtue: “Nothing is more efficient in procuring us life eternal than obedience” (Sermon 96). St. John Chrysostom, in his homilies, repeatedly exhorts Christians to obey lawful authorities as a duty stemming from their faith.

The Magisterium has consistently taught the importance of obedience. Pope Leo XIII, in his encyclical Diuturnum Illud (1881), emphasizes the necessity of obedience to civil authority as part of the divine order: “It is of the highest importance to obey the commands of the rulers, except when they are manifestly at variance with the laws of God.”

Pope Pius X, in Notre Charge Apostolique (1910), warns against disobedience and individualism, urging Catholics to maintain fidelity to the Magisterium: “The first condition of salvation is to maintain the rule of the true faith and not deviate in the least from the established path of doctrine.”

In more recent times, Pope John Paul II, in Veritatis Splendor (1993), reiterates the importance of obedience in moral life: “Human freedom finds its authentic and complete fulfillment precisely in the acceptance of that law of God” (VS 35).

Obedience is not merely external compliance but an internal disposition of the heart. St. Teresa of Ávila highlights this in her Interior Castle: “It is love’s nature to humble itself, and the more ardent it is, the more it humbles itself and the stronger its desire to obey.”

St. Ignatius of Loyola, in his Spiritual Exercises, emphasizes the role of obedience in discerning God’s will. He encourages a readiness to obey superiors as a means of aligning one’s will with God’s providential plan.

In religious life, obedience is one of the evangelical counsels. The Rule of St. Benedict places a strong emphasis on obedience to the abbot, considering it as obedience to Christ Himself. St. Benedict writes, “The first degree of humility is prompt obedience” (Rule of St. Benedict, Chapter 5).

St. Francis of Assisi viewed obedience as a path to perfect joy. He once stated, “Blessed is the servant who submits himself entirely to his superior. Blessed is that religious who loves and reveres his brother as much when he is sick and cannot help him as when he is well and can.”

While obedience is a virtue, it must be properly understood. Blind obedience, particularly to unlawful or immoral commands, is not virtuous. St. Peter's declaration before the Sanhedrin, “We must obey God rather than men” (Acts 5:29), underscores the primacy of divine law.

Justified Disobedience: When and Why

While the virtue of obedience is central to the Catholic ethos, the Church also acknowledges that there are circumstances when disobedience is not only justified but necessary. This disobedience, however, must be carefully discerned and rooted in a higher fidelity to God’s law and truth. Below, we explore the conditions under which disobedience is justified, particularly in cases of ecclesiastical crisis or tyrannical governance.

Scriptural Basis for Justified Disobedience

The principle of obeying God over human authorities is clearly established in Scripture. In Acts 5:29, when the apostles were ordered by the Sanhedrin to stop preaching in the name of Jesus, Peter and the other apostles responded, “We must obey God rather than men.” This passage is a cornerstone for understanding when disobedience to human authority becomes necessary.

The Book of Daniel also provides a notable example. Shadrach, Meshach, and Abednego refused to worship the golden statue erected by King Nebuchadnezzar, choosing instead to face death in the fiery furnace (Daniel 3). Their disobedience was justified because the king's command contradicted God’s law.

Disobedience to an Apostate or Erring Church Authority

The Church has historically recognized that when ecclesiastical authorities deviate from the truth of the faith, faithful Catholics may be obliged to resist. St. Paul’s confrontation with St. Peter in Galatians 2:11-14 is a scriptural precedent. St. Paul opposed Peter “to his face” because he was acting hypocritically, demonstrating that even high-ranking Church authorities can err and may be corrected.

In the context of potential apostasy or heresy within the Church, St. Thomas Aquinas writes in Summa Theologica: “There being an imminent danger for the faith, prelates must be questioned, even publicly, by their subjects” (ST II-II, Q. 33, Art. 4). Aquinas underscores the duty of the faithful to resist when the faith is at stake.

St. Catherine of Siena, a Doctor of the Church, famously wrote to Pope Gregory XI, urging him to return the papacy to Rome and reform the Church. Her actions demonstrate that obedience to the Church does not preclude respectful but firm opposition when truth and justice are at risk.

The Church, while emphasizing the virtue of obedience, recognizes that there may be times when disobedience to ecclesiastical authority is not only justified but required. This becomes especially pertinent when those in authority deviate from the truth of the faith, lead others into error, or act in a manner contrary to divine law. The writings of popes throughout history provide guidance on navigating these difficult situations.

Historical Precedents and Teachings

Pope Innocent III (1198–1216), a strong advocate for papal authority, acknowledged the potential for even the highest authorities in the Church to err. In a letter to the clergy of Metz, he stated: “It is necessary to obey a pope in all things as long as he does not go against the universal customs of the Church. Should he go against the universal customs, he ought not to be followed.”

Pope Adrian II (867–872) declared during the Synod of Rome: “It is true that the Pope is the universal ruler of the Church, but it is equally true that he must not be obeyed if he deviates from the faith.” This statement underscores the principle that fidelity to the faith supersedes blind obedience to ecclesiastical authority.

Pope Gregory I (St. Gregory the Great) (590–604) also acknowledged the limits of papal authority. In his Registrum Epistolarum, he wrote: “If a future pope were to change the universal ecclesiastical customs handed down from the Apostles, he must not be obeyed.” This highlights the necessity of maintaining continuity with Apostolic Tradition and resisting deviations, even if they come from the highest levels of Church authority.

Guidance from the Magisterium

Pope Paul IV (1555–1559) issued the apostolic constitution Cum Ex Apostolatus Officio, which articulated the Church’s stance on heretical or apostate clergy, including the pope. He wrote: “If it should ever happen that a bishop, cardinal, or pope should lapse into heresy, he would automatically lose his office. The faithful are not bound to obey him in such cases, and in fact, must resist him.” This document reflects the Church’s acknowledgment that obedience to the faith takes precedence over hierarchical obedience when the two come into conflict.

Pope Pius IX (1846–1878), in his Syllabus of Errors (1864), condemned the proposition that “the Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion.” This condemnation reinforces the notion that fidelity to dogmatic truths is paramount and that any authority contradicting these truths is not to be followed.

In his encyclical Quanta Cura (1864), Pius IX also warned against the dangers of liberalism and modernism infiltrating the Church: “If it should ever happen that the faithful, and especially the clergy, find themselves in a situation where ecclesiastical authorities appear to be promoting or tolerating doctrines or practices contrary to the faith, they have not only the right but the duty to resist such teachings.”

Pope Leo XIII (1878–1903), in Sapientiae Christianae (1890), emphasized the duty of the faithful to resist when Church authorities deviate from the faith: “When a higher authority issues a command contrary to the divine law, it is necessary to obey God rather than men. This is a maxim of the Christian faith which must be adhered to firmly, even at the cost of martyrdom.”

Resistance in Times of Crisis

Pope St. Pius X (1903–1914), a staunch defender against modernist errors, in his encyclical Pascendi Dominici Gregis (1907), condemned modernism as the “synthesis of all heresies” and exhorted the faithful to be vigilant against its infiltration into the Church. He warned that modernist errors could sometimes be propagated by those within the Church’s hierarchy and that it was the duty of the faithful to resist such errors.

In his Letter on the Sillon (1910), St. Pius X further warned against the dangers of erroneous teachings from within the Church: “When the faithful encounter a deviation from the true doctrine, they must stand firm in the faith and resist any teaching, even from clerics, that contradicts the perennial truths of the Catholic faith.”

The Role of the Laity and Clergy in Correcting Errors

Pope John XXII (1316–1334) provides an example of a pope who was corrected by his contemporaries. His erroneous teaching on the Beatific Vision was met with opposition from theologians and clergy, who urged him to conform his teaching to the established doctrine of the Church. Eventually, John XXII recanted his position before his death, demonstrating the importance of respectful correction in safeguarding the faith.

Pope John Paul II, in Veritatis Splendor (1993), emphasized the importance of adhering to the truth, even in the face of opposition from within the Church: “The Church must always be vigilant against errors and heresies. The faithful have a duty to remain steadfast in the truth and resist any attempts to undermine the integrity of the faith.”

Pope Leo XIII, in his encyclical Libertas (1888), discusses the limits of obedience, especially concerning laws that are unjust or contrary to divine law: “If the laws of the state are manifestly at variance with the divine law, containing enactments hurtful to the Church or wrongful to individuals, or conducive to the injury of the state itself, the higher the authority from which they proceed, the more unjust they are, and the less binding in conscience.”

Pope Benedict XVI, prior to his papacy, addressed the issue of ecclesiastical disobedience in his 1984 The Ratzinger Report: “The truth is not determined by a majority vote. If the faith becomes a matter of majority consensus, it loses its essence.” He cautioned against blind obedience to prevailing trends that might lead the Church away from its foundational truths.

Tyranny and Unjust Civil Authorities

The Church also teaches that disobedience to civil authorities is justified when those authorities act unjustly or tyrannically. St. Thomas Aquinas, in De Regno, argues that a tyrannical government is illegitimate because it violates the purpose of authority, which is the common good. He states, “A tyrannical government is not just, because it is not directed to the common good but to the private good of the ruler.”

This teaching aligns with the principles of Catholic social doctrine. Pope John Paul II, in Centesimus Annus (1991), emphasizes that civil disobedience is sometimes necessary: “If a government were to enact unjust laws or take measures contrary to the moral order, such as those permitting abortion or euthanasia, the Church teaches that a person may refuse to obey these laws.”

Conscientious resistance is a moral obligation when faced with laws or directives that violate fundamental human rights or divine law. The Catechism of the Catholic Church states: “The citizen is obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order, to the fundamental rights of persons, or the teachings of the Gospel” (CCC 2242).

In the face of tyranny, the Church has consistently supported the right to resist. This is particularly evident in the lives of the martyrs, such as St. Thomas More, who chose to defy King Henry VIII’s unlawful claim over the Church, ultimately paying with his life.

While disobedience is sometimes necessary, it must be carried out with humility, respect, and a clear understanding of the higher moral law. The goal of such disobedience is not rebellion but the restoration of justice and truth. St. Francis de Sales advised that even when resisting an erring authority, it should be done without malice or pride, always aiming for the correction of error and the salvation of souls.

Practicing the Faith Amid Justified Disobedience

When disobedience to Church authorities is necessitated by their deviation from the faith, the faithful face the challenge of maintaining their spiritual life and adhering to the true teachings of the Church.

Remaining Faithful to Sacred Tradition

In times of crisis, fidelity to Sacred Tradition becomes paramount. St. Vincent of Lérins offers guidance in his Commonitorium (434 A.D.), a foundational text for understanding how to navigate ecclesiastical turmoil. He writes: “What should a Catholic Christian do if some novel contagion tries to infect the whole Church, not just a small part of it? He must stick to antiquity, which cannot be seduced by any deceit of novelty.”

This principle—"Quod semper, quod ubique, quod ab omnibus" (what has been believed always, everywhere, and by all)—emphasizes the importance of adhering to the teachings and practices that have been universally upheld by the Church throughout its history.

The Role of the Liturgy and Sacraments

The sacraments and the liturgy are the lifeblood of the Catholic faith. In times of ecclesiastical crisis, the faithful are encouraged to seek out the sacraments from priests who remain faithful to the traditional teachings of the Church. Pope Pius XII, in his encyclical Mediator Dei (1947), highlights the centrality of the liturgy: “The sacred liturgy is the public worship which our Redeemer as Head of the Church renders to the Father as well as the worship which the community of the faithful renders to its Founder, and through Him to the Heavenly Father.”

Even when facing confusion or errors within the hierarchy, the faithful are called to remain attached to the traditional liturgical rites that reflect the true doctrine of the Church. Archbishop Marcel Lefebvre, a key figure in the Traditionalist movement, emphasized the importance of preserving the traditional Latin Mass: “The Mass of all time is a concrete way of remaining in the faith, of keeping the faith of all time.”

The Necessity of Sound Doctrine and Catechesis

Amid crises, catechesis becomes a crucial tool for preserving the faith. Pope Pius X, in his encyclical Acerbo Nimis (1905), stressed the importance of proper catechesis: “It is necessary to teach the truths of the faith in their entirety and to instruct the faithful in the commandments of God and His Church.” The faithful must seek out sound catechetical materials and teachings that align with traditional doctrine.

St. Athanasius, who stood firm against the widespread Arian heresy in the 4th century, provides a model of resilience. In a letter to his followers, he wrote: “You have the faith, and that is your anchor. Even if Catholics faithful to tradition are reduced to a handful, they are the true Church of Jesus Christ.”

Communion with Like-Minded Faithful

During times of justified disobedience, it is essential for the faithful to remain in communion with others who share their commitment to the true faith. Pope Leo XIII, in Sapientiae Christianae (1890), encourages the faithful to gather in communities that uphold orthodox teachings: “In times of difficulty, let Catholics unite with those who are steadfast in the faith, supporting one another in their devotion to Christ and His Church.”

These communities can serve as a refuge and a source of strength, allowing the faithful to continue practicing their faith in its fullness. Traditionalist groups and societies, such as the Priestly Society of St. Pius X (SSPX), have played significant roles in providing sacramental and doctrinal support to Catholics who find themselves in conflict with modernist trends within the Church.

Spiritual Reading and Devotion

Spiritual reading and personal devotion are vital for maintaining one's faith in times of crisis. St. Alphonsus Liguori, in his book The True Spouse of Jesus Christ, advises the faithful to immerse themselves in the lives of the saints and the writings of Church Doctors: “The reading of devout books, especially the lives of the saints, has always been a great means of preserving and increasing devotion and of keeping a person from sin.”

Personal devotions, such as the Rosary, novenas, and acts of reparation, help maintain spiritual vigor and focus the faithful on the essentials of the Catholic faith. Pope Pius XI, in Quas Primas (1925), called for devotion to Christ the King as a remedy against secularism and modernist errors, emphasizing that true devotion to Christ leads to genuine renewal and fidelity.

Trust in Divine Providence

Ultimately, the faithful are called to place their trust in Divine Providence. Pope Benedict XVI, in his homily at the Mass for the Election of the Roman Pontiff (2005), spoke of the trials facing the Church but assured the faithful of God's guidance: “The Church is alive. The Church is young. She holds within herself the future of the world and therefore shows each of us the way towards the future.”

This trust in God’s providence does not negate the need for vigilance and action but reminds the faithful that the Church, despite human failings, is guided by the Holy Spirit and will ultimately prevail against the gates of hell (Matthew 16:18).

In times of justified disobedience, the faithful are called to practice their faith with an unwavering commitment to Sacred Tradition, the sacraments, sound doctrine, and personal devotion. Guided by the examples of saints, papal teachings, and the enduring truths of the Church, they are encouraged to form strong communities, remain vigilant in their catechesis, and trust in Divine Providence. By doing so, they uphold the true faith and ensure its transmission to future generations, even amid crises within the Church.

Ave Christus Rex!

Recognise and Resist!

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