love-freedom

St. Irenaeus, the great second-century theologian, could express the essence of Christianity with the pithy adage “the glory of God is a human being fully alive!”

Now I realize that much of this is counter-intuitive. For many, Catholic Christianity is anti-humanist, a system characterized by an array of laws controlling self-expression, especially in the area of sexuality. According to the standard modern telling of the story, human progress is tantamount to an increase of personal freedom, and the enemy of this progress (if the darker sub-text of the narrative is allowed to emerge) is fussy, moralizing Christianity. How did we get from St. Irenaeus’s exuberant Christian humanism to the modern suspicion of Christianity as the chief opponent of human progress? Much depends on how we construe freedom.

The view of liberty which has shaped our culture is what we might call the freedom of indifference. On this reading, freedom is the capacity to say “yes” or “no” simply on the basis of one’s own inclinations and according to one’s own decision. Here, personal choice is paramount. We can clearly see this privileging of choice in the contemporary economic, political, and cultural arenas.

But there is a more classical understanding of liberty, which might be characterized as the freedom for excellence. On this reading, freedom is the disciplining of desire so as to make the achievement of the good, first possible, then effortless. Thus, I become increasingly free in my use of the English language the more my mind and will are trained in the rules and tradition of English. If I am utterly shaped by the world of English, I become an utterly free user of the language, able to say whatever I want, whatever needs to be said. In a similar way, I become freer in playing basketball the more the moves of the game are placed, through exercise and discipline, into my body. If I were completely formed by the world of basketball, I could outplay Michael Jordan, for I would be able to do, effortlessly, whatever the game demanded of me.

For the freedom of indifference, objective rules, orders, and disciplines are problematic, for they are felt, necessarily, as limitations. But for the second type of freedom, such laws are liberating, for they make the achievement of some great good possible.

St. Paul said, “I am the slave of Christ Jesus” and “it is for freedom that Christ has set you free.” For the advocate of the freedom of indifference, the juxtaposition of those two claims makes not a bit of sense. To be a slave of anyone is, necessarily, not to be free to choose. But for the devotee of the freedom for excellence, Paul’s statements are completely coherent. The more I surrender to Christ Jesus, who is himself the greatest possible good, the very Incarnation of God, the freer I am to be who I am supposed to be. The more Christ becomes the master of my life, the more I internalize his moral demands, the freer I am to be a child of God, to respond promptly to the call of the Father.

– Bishop Robert Barron

I don’t think that I could explain the difference between the “freedom of indifference” and the “freedom for excellence” more clearly than Bishop Barron has.

I believe that to truly be free is to have a freedom for excellence. I want to be free to respond to and be consumed by the love of my Lord, who is Love itself. I want to be free to live under my husband as his submissive.

I want the Lord and my husband to collar my heart, to make me fully theirs. And so, I love the rules and tradition of the Catholic Church because they show me the quickest way to advance in the way of submitting to God completely. In a similar way, I love the rules that my husband gives me because they allow me to be free to be a good submissive to him.

Laws and rules are liberating because they make the achievement of absolute self-surrender to my God and to my husband first possible, then effortless. This is the freedom I seek, to be able to effortlessly submit myself totally to the Lord and to my husband.


Bishop Barron gives such a wonderful explanation of the “Freedom of Indifference” vs. “Freedom for Excellence” in his opening keynote talk for the World Meeting of Families 2015.

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