At Catholic World Report, we find an article by Sam Gregg of Acton Institute.
Here is a sample from his article…
Three Counterfeits of Mercy
Mercy as Sentimentalism
Like everyone else, Christians are influenced by the social climate in which they live. It’s no exaggeration to say that those of us who live in the West are immersed in cultures in which sentimentalism, as opposed to reasoned discourse, is a distinguishing characteristic. Whether it’s people who begin arguments with the expression “I just feel that,” or those who endlessly invoke hard-cases (euthanasia advocates are masters of this black art) to justify what’s clearly wrong, the trend is clear: reason is out and emotivism is in.
That phenomenon includes large segments of Catholic life and opinion. Consider, for instance, those clergy whose pastoral manner is more akin to that of a secular therapist than a priest and whose preaching is difficult to distinguish from the ruminations of Oprah.
In such an atmosphere, it’s not surprising that mercy is increasingly understood by some Christians as a basis for painting those who highlight reason’s requirements as rigorists or judgmental. That attitude periodically surfaced at the 2014 and 2015 Synods on the Family. Those who politely reminded Synod participants, for instance, that Christianity has always taught that there are moral absolutes which identify certain free choices as always evil were often portrayed as hard-hearted or lacking mercy—invariably by bishops presiding over taxpayer-funded, hyper-bureaucratized, and empty churches which now primarily function as tame auxiliaries of Western European welfare states.
Whoever would have thought that those who referenced the moral law and its inner logic inscribed, as St Paul tells us, on man’s very nature and confirmed by the Decalogue forcibly re-emphasized by Christ would accused of “throwing stones” and labelled as “Pharisees”? There’s nothing merciful, however, about trying to marginalize the truths knowable through revelation and reason in the name of mercy. Nor is there anything compassionate about pretending that mercy allows Christ’s moral teaching to be put aside in difficult cases. Christ Himself never did so.
Likewise, mercy isn’t realized by ignoring the truth that any free choice for moral evil involves doing serious harm to what John Paul’s 1993 encyclical Veritatis Splendor calls the “fundamental goods” (VS 48, 50) that lie at the core of the Christian moral life. Indeed, in the absence of the absolutes prohibiting such choices, coherent moral reasoning becomes impossible. Everyone is subsequently left adrift in a sea of emotivism.
Okay… how do you all feel about this?