Today, on social media, I saw somebody had posted a link from an anti-Francis Catholic arguing that the SSPX was formed canonically. Apparently, the individual was trying to argue that it had been unlawfully suppressed by the bishop in question†. I don’t think this link is particularly dangerous. It’s posted from someone I didn’t take too seriously even before the pontificate of Pope Francis. But things like this serve as a reminder that some people actually believe that their personal interpretations of Church teaching outrank the decrees of Popes and bishops.
Adding to the tragedy, these Catholics seem to take pleasure in trying to argue that the Catholic Church is becoming “Protestant‡under Pope Francis. They use the term “Protestant” as an epithet, but seem unaware that the rejection of the teachings of Pope and bishops in favor of their own interpretation is the behavior of men like Luther and Calvin.
Luther and Calvin also insisted on their interpretations of Scripture, Church Fathers, and Councils to justify their own views, attacking everything that stood firmly against them as “unbiblical.” It’s a No True Scotsman fallacy where everything cited against their position is seen as “error.”
Once we recognize this, we have to choose: We either recognize that when the Pope intends to teach—even in the ordinary magisterium—we’re bound to obey, or we’re no different from any other dissenter, regardless of our motive. So, if we have a difficulty, we are bound to look at this and ask How did I go wrong, not declare The Church went wrong! But that’s precisely what the critics don’t do.
I think the modern Catholic critics who love to use the term “Protestant” as an epithet have drawn the wrong conclusions from Church History at that time. The main problem was not so much the novelties of those teachings by the founders of Protestantism (though they were wrong) as it was refusing to look to the Church for confirmation and correction.
“But wait,” the anti-Francis Catholic might say. “These aren’t my ideas. They’re the magisterial writings of the past!” To which I would respond, “No. They’re your interpretations of those past writings. The Pope and bishops determine whether or not your interpretation is accurate.*” Clergy and members of the laity can offer their insights of course. But in the end, the Pope is the one who determines if an interpretation is authentic.
The fact of the matter is, the concept of Protection from Error is not to be understood in a Pelagian concept where it depends on the character of the man who is Pope. It is the trust in God to protect His Church. God protects the Church from wicked men or clueless men who might occupy the See of Peter. If The man in the Papacy is morally or intellectually bad (I deny Pope Francis is either), this protection from error might be a negative act—preventing such a man from teaching at all.
The difference between Ordinary and Extraordinary (aka ex cathedra) magisterium is not a measure of quality. Rather it defines the nature of the teaching: The former can be further developed depending on the needs and circumstances, while the latter is something that draws a line where the Church cannot cross. For example, the Immaculate Conception is an ex cathedra teaching that draws a line: Any attempt to argue that Mary was an ordinary sinful woman cannot ever hope to call their interpretation Catholic. However, in the ordinary magisterium, while wrong is wrong, it may be changed as we discover different things. For example, while contraception is always morally wrong, the Church may have to reach a decision on whether or not a new technique that regulates births is morally acceptable or not#.
That’s the difference between Ordinary and Extraordinary Magisterium. Both must be obeyed, but the former can be further refined as time goes on. The change of discipline falls under the Ordinary Magisterium. Whether we use the vernacular or not; whether we ordain married men or not; whether we give the chalice to the laity or not, these are all disciplines that the Church can change if they think the change is necessary. If they should do so, we are obliged to give religious submission of intellect and will to the decision, not to obey or not as we choose.
The modern dissenters should consider this well: If they think that they are faithful Catholics, then let them remember that obedience to the teachings made by the Pope and bishops of this time are just as required as to past teachings. If one thinks there is a “break” in teaching where the Pope “errs,” the presumption of error is to be placed on the critic’s interpretation, not on the official teaching of a Pope.
Once we realize this, we can realize that there is no “confusion” caused by the Pope. But there is a lot of confusion caused by those who claim to know the Catholic faith better than the Pope.
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(†) It is troubling that, for several anti-Francis Catholics, all roads seem to eventually lead to Ecône, even if that particular individual defended past Popes from the SSPX.
(‡) Actual Protestants I have encountered find the claim that Pope Francis, the Ordinary Form of the Mass, and Vatican II are “Protestant” to be risible.
(*) All the heresies and schisms in the history of the Church could have been avoided if the ones who fell into these things had listened to the Church instead of think that the Church had gone wrong.
(#) The 1960s discussion of the Birth Control Pill was never—in the eyes of the Church—about whether contraception could be made “good.” The question was whether the Pill (which did not use previous barrier methods) was contraception or not. Once it became clear that the pill was contraceptive, the Church had to reject its use.
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