Theo.: PRIEST FRANCIS DIEP: A THEOLOGICAL INSIGHT INTO BEATIFICATION

Introduction

    In the case of Priest Francis Truong Buu Diep (Fr. Francis), who is in the process of being declared Beatified on July 2nd, 2026, this essay—drawing from Church documents and personal reflection—seeks to examine his holy life and offer theological insights on the meaning of beatification.

    This study is organized into three main sections: (1) a brief biography of Fr. Francis Truong Buu Diep; (2) an exploration of the Beatitude tradition in the Old Testament and the Eighth Beatitude in the New Testament; and (3) key theological insights drawn from the Beatification of a martyr.

1. Priest Francis Truong Buu Diep - A Brief Biography

    On August 15th, 2025, Bishop Peter Le Tan Loi of the Can Tho diocese presented documents for the beatification of Francis Diep, detailing his life, character, career, and the significance of his death.

    Fr. Francis was born in 1897 in An Giang, Vietnam. He entered sub-seminary in 1909 at age 12, then advanced to major seminary, studying a total of 15 years before his 1924 ordination. He served at Ho Tru parish (1924–1928), as a seminary professor (1928–1930), and at Tac Say parish (1930–1946).

    Fr. Francis was killed while protecting his parishioners on March 12, 1946. At this time, North Vietnam had declared independence, while the South remained politically divided and in conflict. French forces, with British support, retook the main cities and moved into the Mekong Delta. The Viet Minh lacked sufficient weapons and training for effective resistance. New movements like Cao Dai and Hoa Hao Buddhism also challenged authorities.

    Fr. Francis was remembered as "a good and devoted priest, diligent in religious duties, serious in preserving family values (including his younger sister, brother-in-law, and their two children), and notably generous. He cared for the poor, children, the sick, and those suffering from war or disaster."(a) His presence mattered to all his parishioners as he represented the poor and marginalized, advocating for justice and humanity.

    In March 1946, despite warnings to leave Tac Say due to growing conflict, he stayed with his parishioners. On March 12, he was accused and killed. Days later, his decapitated body was found. He was buried at Khuc Treo parish near Tac Say. His death stemmed from disputes with landowners linked to the warring parties, as above.

    After his death, Fr. Francis's example inspired many across Vietnam. Some laypeople reported miracles after visiting his tomb and praying for his intercession. These claims spread quickly and drew attention to his legacy. As Vietnamese Catholics migrated, they shared his story, and devotion to Fr. Francis grew up popularly.

    In 1969, Fr. Francis’s remains were reinterred at Tac Say Church, where he served 16 years. On January 21, 1997, Bishop Emmanuel Le Phong Thuan designated Tac Say Parish as the Francis Truong Buu Diep Mission Center, making it a Pilgrimage Center.

    The Diocese of Can Tho opened the diocesan inquiry in 2013 and sent the completed dossier to Rome in 2017.  In 2019, the Dicastery confirmed its validity. On November 25, 2024, the Holy Father recognized Fr. Francis Truong Buu Diep’s martyrdom. 

    A Vatican letter dated December 3, 2025, announced that his Beatification will be celebrated on July 2, 2026, at the Tac Say Pilgrimage Center, Ca Mau Province, Vietnam.

2. The Beatitude in the Old Testament and in the Eighth Beatitude of the New Testament

    The word "Beatitude" in Latin (beātitūdō) derives from "beātus," meaning blessed, happy, or fortunate. In the New Testament, the Greek term μακάριοι (makarioi) conveys a profound joy that originates from God; it describes people who live in the grace and happiness of God's kingdom. Furthermore, this word highlights the special favor and blessing God's bestowed.

    In the Old Testament, Beatitude is expressed as blessing, most clearly seen in the covenants God established with Abraham, Moses, and David. In the Abrahamic Covenant, God promised Abram: "Go from your country and your kindred and your father’s house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing." (Gen 12:1-2)

    God continued to bless and transform Israel through His laws and commandments: "Come up to me on the mountain, and wait there; and I will give you the tablets of stone, with the law and the commandment, which I have written for their instruction." (Exod 24:12) By giving these laws and commandments, God blessed His people and kept them aligned with His Will.

    In the New Testament, Beatitude is reflected in the Song of Mary—the Magnificat—where she proclaims, "he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed" (Luke 1:48). Yet, the culmination of Beatitude is found in the Sermon on the Mount, where Jesus "teach[es] us much about those who belong to that Kingdom, and upon whom Christ pronounced its highest forms of blessing."(b). As the "New Moses" and Savior, Jesus declared, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matt 5:17). In this way, He presented Himself as the fulfillment of the Law revealed in the Old Testament.

    Jesus Christ taught the Beatitudes in Matthew 5:3–12, culminating in the eighth Beatitude.

"Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you." (v.10-12)

    Why must it be persecution? Catholics do not seek persecution, but "the observation is that true godliness is usually attended with persecution."(c) Christ reminded His disciples: "Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword" (Matt 10:34). The "sword" here signifies the inevitable conflict and division that can arise from following Christ, often resulting in persecution. Recognizing this paradox is essential to Christian life, for it "teaches us much about those who belong to that Kingdom, and upon whom Christ pronounced its highest forms of blessing."(d) At another time, Jesus told Peter: "Simon, Simon, listen! Satan has demanded to sift all of you like wheat, but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers" (Lk 22:31–32). The author of Acts also emphasized: "It is through many persecutions that we must enter the kingdom of God" (Acts 14:22).

    What distinguishes the eighth beatitude from the others? A.W. Pink explains:

"It pronounces a double blessing upon a double line of conduct [...] means being opposed because of right living. Those who perform their Christian duty condemn those who live to please self, and therefore evoke their hatred. This persecution assumes various forms, from annoying and taunting to oppressing and tormenting."(e)

    Jesus Christ, who walked this path according to the Father's will before us, taught Christians to embrace joy even amid danger: "though Christ died to take away the curse from us, yet not to take away the cross from us."(f) Therefore, Christians do not seek any path other than Christ's way. In summary, Christians are called not only to follow Jesus Christ but also to reflect Him. The more suffering they endure for their faith in this world, the greater happiness they possess in the Kingdom of God. The examples of Saints and Blesseds discussed here, particularly the situation of Fr. Francis, illustrate this truth. 

3. Key Theological Insights from the Beatification of a Martyr

    This section aims to explore the theological significance of the beatification of a martyr, using Fr. Francis as a representative example. Accordingly, the explanations may also reference other Vietnamese martyrs.

    First of all, Sanctorum Mater Instruction generalizes the meaning of a beatification that: 

§ 1. The cause of beatification and canonization regards a Catholic who in life, in death and after death has enjoyed a reputation of holiness by living all the Christian virtues in an heroic manner; or enjoys a reputation of martyrdom because, having followed Christ more closely, he has sacrificed his life in the act of martyrdom. (Part I, Title II, Art.4)

    The Church considers three key phases in evaluating a Catholic for beatification or canonization: "in life," "in death," and "after death." For this reason, the Church meticulously investigates and documents every detail of a blessed or saint through historical writings, eyewitness accounts, and reports of miracles (cf. Sanctorum Mater Instruction, Part V, Title VIII). The requirements for beatification or canonization are that the individual "enjoyed a reputation of holiness" or "enjoys a reputation of martyrdom," alongside fully lived Christian virtues. In the case of Fr. Francis, his pastoral role was a testament to his zealous and fervent care, as he willingly chose to remain with his parishioners even in danger. While historical records may not definitively answer whether he was killed specifically for his parishioners, his willingness to risk his life for their sake powerfully illustrates his commitment as a shepherd.

    Next, the reputation of holiness or martyrdom is understood as "the opinion that has spread among the faithful about the purity and integrity of life" or "about the death" (Part I, Title II, Art. 5), making such individuals radiant examples for all Christians. Additionally, another aspect of the reputation required for beatification and canonization is the "reputation of intercessory power," which refers to the graces received through the prayers of the blessed or saint (Part I, Title II, Art. 6 & 7). This dimension highlights the reality of the "communion of the Church," as emphasized in the Catholic Catechism:

"The intercession of the saints. "Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness.... They do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus.... So by their fraternal concern is our weakness greatly helped"." (Part I, Section Two, The Creed, Chapter Three, Article 9, Paragraph 5, Number 956)

    After Fr. Francis's death, his parishioners, having buried him, prayed and experienced numerous miracles attributed to their beloved pastor. However, the true significance lies not in the pursuit of miracles, but in the enduring impact of his life and death. People—both Catholic and non-Catholic—recognize his radiant example as a faithful disciple of the Divine Master, inspiring genuine interior conversion in many hearts. Today, the Tac Say Pilgrimage Center continues to welcome pilgrims from various religions within and beyond Vietnam. The gathering of so many people to pray with God through Fr. Francis stands as a powerful sign of peace.

    Third, an important question arises regarding Fr. Francis: "Was he truly a martyr?" This question is valid because Fr. Francis was not killed by those who were explicitly anti-Catholic; rather, his death resulted from a local conflict, making him a victim of circumstance. As a result, many people interpret the word "martyr" only in its narrow sense—as someone killed specifically for their faith.

    However, according to the Sanctorum Mater Instruction (Part II, Title 3), it is essential to clarify that "martyr" encompasses two meanings: (1) "Heroic Virtues" and (2) "Martyrdom." The document emphasizes:

§ 1. If one intends to prove the heroicity of the virtues of the Servant of God, the Inquiry must be instructed "on the ljfe, the heroic virtues and the reputation of holiness and of intercessory power."

§ 2. If one intends to prove the martyrdom of the Servant of God, the Inquiry must be instructed "on the life, the martyrdom and the reputation of martyrdom and of intercessory power."(g) 

    Therefore, the circumstances of Fr. Francis's death exemplify the first meaning—heroic virtue—which culminates in martyrdom. Like Saint Mary Goretti (1890–1902) and Maximilian Kolbe (1894–1941), Fr. Francis is also regarded as a "martyr" in the sense of having demonstrated heroic virtues.

    Fourth, the Church consistently emphasizes that God is the true center of every Beatification and Canonization celebration. 

"The Divine Teacher and Model of Perfection, Christ Jesus, who together with the Father and the Holy Spirit is proclaimed as "alone holy", loved the Church as His bride and delivered Himself up for her so that He might sanctify her and make her glorious in His sight."(h)

    The Church, therefore, presents the rites, criteria, and practical guidelines for beatification and canonization as "an expression of the 'wonderful things' the Lord works in the life of his People," and notes that "the Church has paid special attention to the liturgical forms and procedures in which praise to the Most High is expressed and new life is given to the faith and piety of the faithful."(i) This balanced approach encourages Christians to "promote the true and authentic veneration" (j) of a blessed or saint, always directing praise and worship to God alone.

    Fifth, it is crucial to understand that the Church does not make someone a saint; rather, the Church simply declares that a person is a saint. This distinction is made explicit in the Canonization formula:

"Ad honorem Sanctae et Individuae Trnitatis... auctoritate Domini Nostri Jesu Christi, beatorum Apostolorum Petri et Pauli ac Nostra... Beatum N. N. Sanctum esse decernimus ac definimus, ac Sanctorum Catalogo adscribimus, statuentes eum in universa Ecclesia inter Sanctos pia devotione recoli debere."

(Temporary Translation:  For the honor of the Holy and Undivided Trinity… by the authority of our Lord Jesus Christ, of the blessed Apostles Peter and Paul, and of our own… we declare and define that Blessed N. N. is a Saint, and we enroll him/her in the Catalogue of the Saints, decreeing that in the whole Church he/she is to be devoutly venerated among the Saints.)

    Similarly, in the Beatification formula, the Church, exercising her authority, declares the heroicity of virtues or martyrdom of the Servant of God and grants permission for public veneration at the local level through a specific formula:

"...facultatem facimus ut Venerabilis Servus Dei N. N. Beati nomine in posterum appelletur, eiusque festum... in locis ac modis iure statutis quotannis celebrari possit."

(Temporary Translation: …we grant the faculty that the Venerable Servant of God N. N. may henceforth be called Blessed, and that his/her feast… may be celebrated annually in the places and in the manner established by law.)

    Even when presented with exemplary lives, the Church remains aware that only God has the authority to make someone holy. Thus, in the case of Fr. Francis, the Church acknowledges his reputation for holiness, demonstrated by his heroic practice of all Christian virtues, offering him as a model for all believers.

Conclusion

    This study has three parts: a brief biography of Fr. Francis Truong Buu Diep, an examination of Beatitudes in both Testaments with emphasis on the Eighth Beatitude, and a theological reflection on the meaning of a martyr’s Beatification.

    The meaning of Beatification and Canonization does not focus solely on the blessed or saint; the Church also desires that all her members be transformed and grow in holiness in their daily lives. Rather than emphasizing miracles, extraordinary phenomena, or superstition, Christians are called to ongoing personal and communal renewal. As Lumen Gentium declares: 

"The Church is a 'communion of saints': this expression refers first to the 'holy things' (sancta), above all the Eucharist, by which 'the unity of believers, who form one body in Christ, is both represented and brought about'" (LG 3).

Blessed Francis Diep - Pray for us!

Toronto, February 14th, 2026

Author and Photos: Little Stream

(a) The Catholic Bishops’ Conference of Vietnam, Linh Muc Phanxico Xavie Truong Buu Diep (1897-1946) - Cuoc Doi, Nhan Cach, Su Nghiep, Cai Chet va Y Nghia Cho Ngay Nay, https://hdgmvietnam.com/chi-tiet/linh-muc-phanxico-xavier-truong-buu-diep-1897-1946---cuoc-doi-nhan-cach-su-nghiep-cai-chet-va-y-nghia-cho-ngay-nay#paragraph_custom_1762908143320_1_tie

(b) A. W. Pink, The Beatitudes (eBook), Monergism, accessed February 15, 2026, p.4,

 https://www.monergism.com/beatitudes-ebook-0

(c) Thomas Watson, The Beatitudes: An Exposition of Matthew 5:1-12, Accessed: February 15, 2026, p.174.

https://www.apuritansmind.com/wp-content/uploads/FREEEBOOKS/TheBeatitudes-ThomasWatson.pdf

(d) A. W. Pink, The Beatitudes, p.31.

(e) Ibid.

(f)Thomas Watson, The Beatitudes: An Exposition of Matthew 5:1-12, p.174.

(g) Congregation For the Cause of Saints, Sanctorum Mater, Part II, Title 3, (Vatican: Rome, 2007), 

https://www.vatican.va/roman_curia/congregations/csaints/documents/rc_con_csaints_doc_20070517_sanctorum-mater_en.html#Cause_on_Heroic_Virtues_or_on_Martyrdom

(h) John Paul II, APOSTOLIC CONSTITUTION DIVINUS PERFECTIONIS MAGISTER, Libreria Editrice Vaticana: 1983, 

https://www.vatican.va/content/john-paul-ii/en/apost_constitutions/documents/hf_jp-ii_apc_25011983_divinus-perfectionis-magister.html

(i) Congregation For the Cause of Saints, NEW PROCEDURES IN THE RITE OF BEATIFICATION, 

https://www.vatican.va/roman_curia/congregations/csaints/documents/rc_con_csaints_doc_20050929_saraiva-martins-beatif_en.html

(j) Code of Canon Law, Book IV, Part II, Chapter II, Title IV, Can.1186.

Extra Documents:

1. Sanctorum Mater - Instruction for conducting diocesan or eparchial Inquiries in the Causes of Saints 

2. Code of Canon Law - Book IV - Function of the Church (Cann. 1166-1190)

3. Novae Leges Pro Causis Sanctorum

4. New Laws for the Causes of Saints

5. Instruction "Relics in the Church: Authenticity and Conservation" (8 December 2017)

6. New procedures in the Rite of Beatification

7. Divinus Perfectionis Magister (January 25, 1983) 

Theo.: CLERICALISM, JURIDICISM, AND TRIUMPHALISM (Final)

CLERICALISM, JURIDICISM, AND TRIUMPHALISM -

CONTEXT AND THINKING

   Although these three terms are rarely mentioned together, they frequently arise independently and subtly influence the faith of Christians. Discussing them is challenging and often leads to misunderstandings. Therefore, this piece, presented in a fragmentary form, aims to offer a brief perspective on their context and to share personal reflections on these phenomena through the lens of magisterial teaching and practical experience.  

Part I

CLERICALISM

Read HERE

Part II

JURIDICISM

Read HERE

Part III

TRIUMPHALISM

Triumphalism, as discussed in this third part, examines the negative factors—both visible and hidden—that arise within the Church and lead to unintended consequences for all Christians.

1. Definition and Meaning:

According to the Merriam-Webster Dictionary, the word "triumphalism" first appeared in 1964, defined as "the attitude that one religious creed is superior to all others" or "smug or boastful pride in the success or dominance of one's nation or ideology over others."(a) In this context, the term is considered primarily in its first sense. The term "triumphalism" was notably mentioned in the Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II by Bishop Emile De Smedt of Bruges, who criticized the notion of the Church as a "chain of triumphs of the Church militant"—an attitude even reflected in document titles such as "On the nature of the Church militant" and "On the members of the Church militant."(b) In summary, triumphalism is a mindset that views the Church as an unstoppable, ever-victorious force throughout history—one that expects universal praise for its leaders and often appears more concerned with preserving its own privileges and prerogatives than with advancing the salvation of all people. (c)

The origin of the word may be traced to "The Roman Triumph" (Triumphus), one of ancient Rome’s most celebrated and elaborate public ceremonies. This grand, highly orchestrated procession marked the highest honor a Roman general could receive, symbolizing not only military achievement but also the power and prestige of Rome itself. (d) In Catholicism, the term "triumph" is used symbolically to refer to God's victories as depicted in both the Old and New Testaments. Over time, however, especially in the 19th and 20th centuries, "triumph" evolved into "triumphalism"—a term that carries critical, and often negative, connotations.

2. The victory of God in the Old and New Testaments:

The Israelites' exodus from slavery in Egypt was a remarkable victory attributed to God, demonstrating both His love and His power to protect all His people. The image of God defeating Israel’s enemies strengthened their resolve to affirm their faith in Him, as "when it decided for God’s honor, honor and glory came to the people itself. When it chose God’s kingship, it decided at the same time for its own salvation, for God is a King of grace."(e) Their song of praise in Exodus 15:1–8 vividly highlights this truth:

"I will sing to the Lord, for he has triumphed gloriously;

    horse and rider he has thrown into the sea.

The Lord is my strength and my might,

    and he has become my salvation;

this is my God, and I will praise him,

    my father’s God, and I will exalt him.

The Lord is a warrior;

    the Lord is his name

[...]

The Lord will reign forever and ever." 

    

However, all these praises were expressions of human understanding, and God did not want Israel to interpret His victory solely through their own perspectives, given their concept of God as a secular king and His Kingdom as merely another worldly realm, which led to misunderstandings. In connecting their faith to "political-nationalistic elements," the Israelites recognized only that God "gave them a universal validity."(f) Yet, the ultimate victory was fully realized in, through, and with Jesus Christ.

The triumph revealed in Jesus’s life was fundamentally different from previous victories and challenged human expectations. Jesus accepted the poverty of human existence through the Incarnation (Lk 2:1–7; Mt 1:18–25), became a compassionate companion to the marginalized (Mt 8:1–4; Mk 1:40–45; Lk 5:12–15; Mt 9:1–13; Mk 2:1–17; Lk 5:17–32), served as a patient teacher (Mk 9:33–43, 45, 47–48; Lk 9:46–50), entered Jerusalem humbly on a young donkey (Jn 12:12–19), and ultimately sacrificed Himself for humanity (Mt 26–27; Mk 14–15; Lk 22–23; Jn 18–19). In doing so, Jesus demonstrated a triumph completely contrary to human thinking.

Therefore, Philippians 2:5–11 exalts His unique victory: "Therefore God also highly exalted him and gave him the name that is above every name [...] every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

3. The Phenomena of Triumphalism in the Church:

It is difficult to identify a specific historical event that exemplifies the term "triumphalism," aside from its first recorded usage in the Merriam-Webster Dictionary and Bishop Emile De Smedt. Moreover, concrete phenomena associated with this outlook are not easily pinpointed. Nonetheless, the Church acknowledges that this attitude has emerged and exerted a significant influence on all aspects of ecclesial life. Cardinal Joseph Ratzinger highlighted the tension between "skandalon and rock," referring to the contrast between "man’s capacity and God’s sovereign disposition."(g) This distinction is crucial: while many Christians embrace God’s power and live in the freedom of His grace, some, through their own efforts, attempt to replicate or control the very mystery of the Kingdom of God.

Pope Francis further notes that those who live in a spirit of triumphalism "in their inner depths do not believe in the Risen One and want to make a more majestic resurrection than that of Jesus." (h) This section humbly identifies a few concrete manifestations of triumphalism: spiritual worldliness, a miracle-seeking mentality, and a closed Church.

First, spiritual worldliness is a primary factor leading to triumphalism because it fosters arrogance rather than "humbly recognizing in wonder and thanksgiving the victory of God over and through human weakness" and accepting "the paradox of human impotence."(i) According to Pope Francis, such individuals seek shortcuts and avoid being "forged in the crucible of the cross," instead adopting "triumphalistic airs in their life, in their speech, in their pastoral work and in the liturgy."(j) This attitude can lead to skepticism, relativism, and an outlook tinged by cynicism, pessimism, or defeatism. Where spiritual worldliness breeds distrust rooted in anxious self-preoccupation, the humility of Christ shines as a guiding light for Christian life, reminding us that "Christian triumph is always a cross, yet a cross which is at the same time a victorious banner borne with aggressive tenderness against the assaults of evil."(k)

Second, a miracle-seeking mentality is another temptation that can reduce Christian faith to triumphalism. This tendency often emerges among impatient people who seek immediate results. Yet, as Pope Francis reminds us, "God saves us in time, not in the moment. Sometimes he performs miracles, but in ordinary life, he saves us in time… in history … (and) in the personal story." (l) Many Christians, when reading Sacred Scripture, fall into a mindset not unlike that of the Israelites after the Red Sea: seeking a God who provides material solutions—food, drink, healing, and security—rather than embracing the fullness of faith. In response, we look to Jesus Christ as the perfect example: He lived for more than 30 years in human dignity and rose from the dead after suffering and death on the cross. Through Christ, we learn to witness to His journey in our lives without becoming impatient for swift results.

Third, a closed Church characterized by a rigid hierarchy is also a warning sign. While this document addresses CLERICALISM and JURIDICISM, it is worth recalling Pope Francis’s words in Evangelii Gaudium: "The parish is not an outdated institution; precisely because it possesses great flexibility, it can assume quite different contours depending on the openness and missionary creativity of the pastor and the community."(m)

4. Personal Reflection

Triumphalism can manifest not only among the clergy but also in the everyday lives of laypeople. At times, it is easy to identify and address; at others, it may go unnoticed or prove more difficult to overcome.

Rather than offering a lengthy conclusion, let us allow these words from Pope Francis to resonate in our hearts and guide our daily examination of conscience:

 "Triumphalism is not Christian, it is not of the Lord. The daily journey in the presence of God, this is the way of the Lord."(n)

An another inspired idea about the triumphalism that come from pope Francis in Evangelii Gaudium that: 

"I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security. I do not want a Church concerned with being at the centre and which then ends by being caught up in a web of obsessions and procedures."(o)

To understand Pope Francis’ vision, we must see that he calls the Church today to be dynamic, missionary, and open to all people — not a Church that has fallen asleep on its victories. This renewed openness is not reserved for the ordained alone; it is the shared responsibility of the entire People of God. To show our love for the Church through humility and hospitality requires sacrifice. As Francis reminds us, a Church that truly goes out to encounter others will become ‘bruised, hurting, and dirty,’ yet these wounds are signs of authentic discipleship and a necessary path for the Church’s renewal.

Part IV: Conclusion

    

This writing is a humble effort to contribute to the Synodality of the Church. Although the Jubilee of Pilgrims has passed, the spirit of "Pilgrims of Hope" continues to resonate, reminding Christians of the joy found in an ecumenical Church. It is fitting to conclude by revisiting the early reflections on Clericalism, Juridicism, and Triumphalism offered by Bishop Emile De Smedt:

+ Triumphalism "corresponds little to reality, to the actual condition of the People of God, whom the humble Lord Jesus called the 'little flock.'"(p)

+ Clericalism: "It must be noted that hierarchical power is something merely transitory. It pertains to the state of pilgrimage. In the other life, in the definitive state, it will no longer have an object, for the elect will have reached perfection, the perfect unity in Christ. What remains is the People of God; what passes away is the ministry of the hierarchy."(q)

+ Clericalism: "This is not how a Mother [Church] speaks; such a way of proceeding is not only poor theology, but not even the way of speaking that a good mother could permit herself."(r)

It is my hope that this writing offers meaningful resources and insights for those who seek them.

Toronto, February 8th, 2026

Little Stream

Photos: Moon

Footnotes:

(a) Merriam-Webster.com Dictionary, s.v. “triumphalism,” accessed February 8, 2026, https://www.merriam-webster.com/dictionary/triumphalism.

(b)  Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II, vol. 1, part 4 (Rome: Typis Polyglottis Vaticanis, 1971), 142-144. 

Original Latin: Vita Ecclesiae praesentatur ac si esset concatenatio triumphorum militantis Ecclesiae; v . g. iam in ipso titulo 5 « de Ecclesiae militantis natura », « de membris Ecclesiae militantis »;

(c)  New Catholic Encyclopedia, 2nd ed, Vol. 14, (Detroit: Gale, 2003), 210.

(d) Frode Osen, "Roman Triumph: History, Significance, & Examples," Roman Empire, accessed February 8, 2026,

https://romanempirehistory.com/roman-triumph/

(e) Michael Schmaus, Dogma 3: God and His Christ, (New York: Sheed and Ward, 1971), 23.

(f) Ibid., 25.

(g) Cardinal Joseph Ratzinger, Called to Communion Understanding the Church Today, trans. Adrian Walker, San (Francisco: Ignatius Press, 1991), 72-73.

(h) Francis, https://www.vatican.va/content/francesco/en/cotidie/2013/documents/papa-francesco-cotidie_20130910_shame-triumphalism.html

(i) Cardinal Joseph Ratzinger, Called to Communion Understanding the Church Today, trans. Adrian Walker, San (Francisco: Ignatius Press, 1991), 73.

(j) Courtney Mares, "Pope Francis on Palm Sunday: True triumph is found in Christ’s humility," EWTN News, accessed February 8, 2026, 

https://www.ewtnnews.com/vatican/pope-francis-on-palm-sunday-true-triumph-is-found-in-christs-humility?redirectedfrom=cna

(k) Pope Francis, Evangelii Gaudium, (Vatican City: Libreria Editrice Vaticana, 2013), no. 85.

(l) "Pope Francis: triumphalism is a temptation of Christians," Vatican Radio, 2013-04-12, accessed February 8, 2026, 

https://www.archivioradiovaticana.va/storico/2013/04/12/pope_francis_triumphalism_is_a_temptation_of_christians_/en1-682289

(m) Pope Francis, Evangelii Gaudium, no.28

(n) "Pope Francis: triumphalism is a temptation of Christians," Vatican Radio.

(o) Pope Francis, Evangelii Gaudium, no.28

(p), (q), (r) Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II, vol. 1, part 4 (Rome: Typis Polyglottis Vaticanis, 1971), 142-144. 

Theo.: CLERICALISM, JURIDICISM, AND TRIUMPHALISM (Part II)

 CLERICALISM, JURIDICISM, AND TRIUMPHALISM -

CONTEXT AND THINKING

   Although these three terms are rarely mentioned together, they frequently arise independently and subtly influence the faith of Christians. Discussing them is challenging and often leads to misunderstandings. Therefore, this piece, presented in a fragmentary form, aims to offer a brief perspective on their context and to share personal reflections on these phenomena through the lens of magisterial teaching and practical experience.  

Part I

CLERICALISM

Read HERE

Part II

JURIDICISM

1. Vocabulary and Meaning:

   According to the Merriam-Webster dictionary, the word "juridical" was first recorded in use in 1502, with the senses: (1) relating to the administration of justice or the office of a judge, and (2) pertaining to law or jurisprudence; legal.(a) The term derives from the Latin "juridicus," which connects "jus" (meaning law) and "dicere" (meaning to point out or to declare).(b) Therefore, based on this etymology, "juridicism" can be understood as the tendency to prioritize the use of law as the principal means of exercising authority.

 Juridicism can be understood broadly, encompassing both philosophy and theology. However, within the scope of this writing, the focus is on theology—specifically, on how the Church and its authorities are perceived in relation to legislative and executive power. This essay particularly examines the phenomenon of the Church’s relationship with law (canon law) from a predominantly institutional perspective.

2. From the Old Testament:

   The Sinai covenant (Exodus 19–24) stands out as the defining event in which God provides clear laws to His people, most notably through the Ten Commandments. As Collins observes, “The Bible tells how the sons of Jacob, having gone down into Egypt and sojourned there a long time, were led thence by Moses and brought to Sinai, where they received that covenant and law which made them a peculiar people.”(c) However, the use of the term Torah to describe the covenant's content suggests guidance or instruction rather than a strictly legally binding code.

    How is it different between a normal law and the covenant with God? There are, of course, some similarities between ordinary law codes and the Sinai Covenant, but also significant differences. While this writing does not delve into all these distinctions, it can be generally observed that typical laws—such as those found in vassal treaties—are structured around mutual benefit for the parties in keeping the agreed terms, and include curses for those who violate the oath. In contrast, the Sinai Covenant (notably the Ten Commandments) contains no explicit curses. 

    Furthermore, the shadow of the laws could be mentioned clearly in the institutions of the tribal league, which were based on the covenant laws that God established with His people. "Since Israel’s tribal system persisted for so long, and since it provided the framework within which her sacred traditions and characteristic institutions achieved normative form,..."(d)

3. From the New Testament:

The role of Jesus Christ is emphasized in His teaching that:

"Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. Therefore, whoever breaks[d] one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven." (Mt 5:17-19)

During His earthly life, Jesus declared that His mission was to fulfill the laws proclaimed through the prophets. Yet, how can we account for the fact that Jesus often appeared to disregard certain Sabbath laws or engaged in debates with Jewish scribes? In truth, juridicism is not a recent development; it was already present during Jesus’ time, fostered by Jewish scribes, Pharisees, and priests. Jesus came to reveal to them the true meaning of the Commandments and whom they justify. Pope Francis addressed this question clearly:

"No! The Commandments exist, but they do not justify us. What justifies is Jesus Christ. The Commandments must be observed, but they do not give us justice; there is the gratuitousness of Jesus Christ, the encounter with Jesus Christ that freely justifies us. The merit of faith is receiving Jesus."(e)

4. From the Church’s actual situation:

    According to A. Dulles, “the visibility of the Church has been a standard feature of Roman Catholic ecclesiology from the late Middle Ages until the middle of the present century.”(f) As a result, the Church has sometimes fallen into the trap of emphasizing the apparatus of authority as the central formal aspect of its society. Nevertheless, throughout history, the Church has consistently proclaimed that its foundation is the eternal and sacred establishment of Christ. The Church fulfills its mission through teaching, sanctifying, and governing. In this context, juridical expressions serve as valuable instruments that support the Church in fulfilling her obligations.

    In the nineteenth century, A.S. Khomiakov brought attention to juridicism within the Church. As a leading figure of early Slavophile thought and a prominent lay theologian in Russian Orthodoxy, he and his movement criticized the Roman Catholic Church for several reasons:

"Roman Catholicism had turned Christianity into a state by its absorption of Roman law and its exaltation of a legalistic hierarchy. This hierarchy, apart from and above the faithful, culminated in a despotic papacy. It possessed an enforced external unity without inner freedom."(g)

    Nevertheless, from his religious populist perspective, Khomiakov continued to promote Russia’s ancient patriarchal traditions, believing that these traditions would ultimately triumph over juridicism, even overwhelming the West and the Catholic Church. While such assumptions are somewhat limited in scope, they nonetheless provide a valuable basis for reflecting on the Church’s historical development.

    Today, juridicism continues to persist within the Church, often intertwined with its hierarchical structures, institutions, and laws—sometimes in ways that are difficult to recognize without careful attention. For instance, a diocese might overemphasize juridical requirements, leading to the refusal of marriages or sacraments in many situations; a pastor with authority may use strict laws to reprimand or control laypeople; or a team of parish leaders might exploit their positions to apply rigid laws without compassion.

5. From the Church's perspective:

    Sometimes, people hold negative views of the laws or institutions of the Church because they fail to distinguish between the essence and the functions of these laws. It is important to differentiate between "juridical expressions" and "juridicism," as well as between "institutional expressions" and "institutionalism." These pairs differ both in essence and in function. While juridicism and institutionalism use laws and institutions as instruments of exploitation or control, authentic juridical and institutional expressions act selflessly. The former are rooted in secular values, whereas the latter are grounded in the authority received from Christ to teach, sanctify, and govern.

    At their core, laws serve as instruments to incorporate Christians into the life of the Church and enable them to receive God's salvation. As Pope Benedict XVI emphasizes, “Ecclesiastical institutions and juridical organizations are not intrinsically evil; on the contrary, to a certain degree they are simply necessary and indispensable.”(h) However, in their function, these structures sometimes risk becoming an end in themselves, “setting themselves up as the essence of the Church and thus prevent us from seeing through to what is truly essential.”(i)

    Moreover, juridicism in society is often linked to politics, with leaders of social groups striving to achieve effective governance. While there may be some superficial similarities between secular society and the Church in the application of juridical terms—such as the regulation of human behavior or the pursuit of unity—their underlying purposes differ greatly. Unlike ordinary social or political movements, the Catholic Church’s ultimate goal is union, which forms the very essence of her existence. As such, “the juridical expression of unity in the office of Peter’s successor and in the necessary dependence of the bishops both on one another and on him belongs to the core of her sacred order.”(j) Furthermore, as Avery Dulles notes, “the Church is essentially a society—a ‘perfect society’ in the sense that it is subordinate to no other and lacks nothing required for its own institutional completeness.”(k)

    After the Second Vatican Council, the Church placed greater emphasis on union through ecumenical dialogue. This movement gradually emerged as an alternative to the strictly juridical and institutional vision of the Church. However, this shift does not mean that the Church has lost her sacred order; rather, the order is softened and transformed through the pursuit of unity, aided by the ecumenical movement and the grace of the Holy Spirit. Nevertheless, even prior to the ecumenical dialogue, Lumen Gentium affirmed that the Church possesses "a juridical form and is animated by charity [...] 'in hierarchical communion.'"(l)

6. From personal reflection:

    The word "juridicism" is seldom found in formal definitions or openly acknowledged. Nonetheless, it is important to recognize that this phenomenon continues to persist subtly within the Church, undermining both the Church itself and the faith of its members. Many Christians experience dissatisfaction when confronted with strict legalism, hierarchical structures, or the overreach of authority by bishops, priests, or parish leaders.

    At the same time, the Church deals with visible realities, and juridical applications play a legitimate role in maintaining balance among the faithful and in guiding them toward God, who is invisible. However, these institutional expressions must remain true to their function as instruments, rather than becoming ends in themselves and "setting themselves up as the essence of the Church and thus prevent[ing] us from seeing through to what is truly essential." (m)

    Following the Second Vatican Council, the Church gradually adopted a communion ecclesiology (n) that emphasized ecumenical engagement. In this context, the Church moved away from juridicism and instead promoted juridical practice as a means of fostering unity. All Christians are therefore called to participate in building this unity by shaping their lives according to both the juridical and moral standards of the Church.

    All Christians are called to exercise discernment in distinguishing between the shadows of "juridicism" and "institutionalism," which can easily be confused with authentic juridical and institutional expressions. Ultimately, such discernment can only be cultivated by remaining close to Sacred Scripture, Apostolic Tradition, and the Church’s magisterial teaching.

    Finally, this writing finish this part with declaration of pope Francis:

"This teaching on the value of the law is very important, and deserves to be considered carefully so as not to fall into misunderstandings and take false steps. It will do us good to ask ourselves whether we still live in the period in which we need the Law, or if instead we are fully aware of having received the grace of becoming children of God so as to live in love."(o)

Little Stream 

Photos: Moon

Toronto 04/02/2026

Footnotes: 

(a) Merriam-Webster.com Dictionary, s.v. “juridical,” accessed February 3, 2026, 

https://www.merriam-webster.com/dictionary/juridical.

(b) Collins English Dictionary, s.v. “juridical,” accessed February 3, 2026,

https://www.collinsdictionary.com/dictionary/english/juridical.

(c) John J. Collins, Introduction to Hebrew Bible, 4th edition, Chapter 3: Exodus and Conquest (Minneapolis: Fortress Press)

(d) Ibid., Chapter 4, the Constitution of early Israel.

(e) Pope Francis, GENERAL AUDIENCE - Paul VI Audience Hall Wednesday, 18 August, 2021, accessed February 3, 2026, https://www.vatican.va/content/francesco/en/audiences/2021/documents/papa-francesco_20210818_udienza-generale.html

(f) Avery Dulles, Models of the Church, expanded edition, Chapter 2: The Church as Institution, (Doubleday, 2002).

(g) New Catholic Encyclopedia. 2nd ed. Vol. 8. Detroit: Gale, 2003, 165.

(h)  Joseph Cardinal Ratzinger, Called to Communion Understanding the Church Today, trans. Adrian Walker, San (Francisco: Ignatius Press, 1991), 142.

(i) Ibid.

(j) Ibid., 94.

(k) Avery Dulles, Chapter 2: The Church as Institution

(l) Vatican Council II. Lumen Gentium. Appendix From the Acts of the Council, no.2, November 21, 1964. https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html.

(m) Joseph Cardinal Ratzinger, Called to Communion Understanding the Church Today, 142.

(n) Edward P. Hahnenberg, Ministries A relational Approach, (New York: The Crossroad Publishing Company, 2003), 117.

(o) Pope Francis, GENERAL AUDIENCE - Paul VI Audience Hall

Wednesday, 18 August, 2021 accessed February 3, 2026, https://www.vatican.va/content/francesco/en/audiences/2021/documents/papa-francesco_20210818_udienza-generale.html