CLERICALISM, JURIDICISM, AND TRIUMPHALISM -
"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)
"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)
"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)
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