Thoughts on German Bishops and the Church Tax

Article: For German Bishops, Sacramental Mercy Has a Price

The Problem

Certain Catholic news sources have been talking about a new story—that isn’t really new. I personally wrote about it in 2012. What’s different about it is it’s no longer just the liberal Catholics. Now conservative Catholics are speaking about the story—and using bad logic in doing so.

The situation is uniquely German. Since the 1870s, Germany has deducted taxes from every citizen according to their religious belief—Protestant, Catholic or Jewish—and given it to the religious denominations. It’s not something I think should be done, but the churches have nothing to do with it. It’s going to happen no matter what the churches say. The problem is this: Some Catholics, in order to avoid paying the taxes, have legally declared themselves as belonging to no religion. The Church in Germany has responded by denying these people the sacraments, except for emergency situations.

The Assessment of Fallacies

The problem is, I do not think the accusations are just when it comes to the sense that the bishops should take no action. Rather, it seems to me that certain Catholics are using the unpopularity of the German bishops to make their own behavior look better . . . using rhetoric that plays off of emotions instead of the facts of the case. But in justly assessing something, that is exactly what we must not be led by.

The article starts out by mentioning Cardinal Kasper, saying:

As Cardinal Walter Kasper prepares to receive an award and give a speech at The Catholic University of America later today, some are accusing him and his episcopal colleagues of Germany of hypocrisy.

The critics point out that while Cardinal Kasper and most of his fellow German bishops have been leading the charge to allow those in “irregular” marital situations — those who are divorced and remarried — to receive Communion, they have simultaneously denied the sacraments, including even Confession, to those who opt out of paying Germany’s “church tax.”

Invoking Kasper is a good way to slant the article right off the bat. He’s unpopular with conservative Catholics, and invoking him is a good way to turn them against the situation being described. So introducing the article with the Cardinal is the Red Herring fallacy. Citing him is gratuitous. The article could be written without him. Moreover, invoking the German position on divorce and remarriage is an example of the tu quoque fallacy. Whether or not the sins of divorced and remarried Catholics are dealt with is irrelevant as to whether or not the bishops deal with the people who renounce their faith legally to avoid paying the Church tax.

In other words, just because the German Bishops were wrong on their views on divorce and remarriage, doesn’t mean they’re wrong on the issue of people who claim they’re not Catholic to avoid taxes.

Using slogans like “Pay to Pray” is an appeal to emotion and a straw man. That is simply not what this is about. The affair is over Catholics believing they can renounce the faith legally and not face the consequences. These are not innocent people being “picked on.” They did make a legal act renouncing their faith, and the question is to ask what is the appropriate response. If sanctions are justified, they have no cause to object.

The Church Teaching Says This Is Not The Same As Apostasy

Now, it is true that separation from the Church for legal purposes was decreed as not being the same thing as real apostasy. The exact quote is: 

2.  The substance of the act of the will must be the rupture of those bonds of communion – faith, sacraments, and pastoral governance – that permit the Faithful to receive the life of grace within the Church. This means that the formal act of defection must have more than a juridical-administrative character (the removal of one’s name from a Church membership registry maintained by the government in order to produce certain civil consequences), but be configured as a true separation from the constitutive elements of the life of the Church: it supposes, therefore, an act of apostasy, heresy or schism.

3.  The juridical-administrative act of abandoning the Church does not per se constitute a formal act of defection as understood in the Code, given that there could still be the will to remain in the communion of the faith.

That’s fair enough. Unless a person intends to break with the Church in fact, he can’t be charged with apostasy or a formal act of defection. But there’s a problem. There’s nothing in the document that says that the people do this suffer no penalty. It just says they do not fall under the category of choosing to leave the faith.

So, this document means we don’t call such Catholics apostates and don’t punish them like apostates. But that doesn’t mean they are free of penalty.

My Personal Opinion On the Subject

Personally, I am inclined to think (always recognizing the Pope as the one who makes the final decision, willing to submit if he decides in a manner different than this opinion) that even though this is not an act of apostasy, it is an act of scandal. The Catechism of the Catholic Church defines scandal as:

2284 Scandal is an attitude or behavior which leads another to do evil. The person who gives scandal becomes his neighbor’s tempter. He damages virtue and integrity; he may even draw his brother into spiritual death. Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense. (2847)

2285 Scandal takes on a particular gravity by reason of the authority of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: “Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea.” Scandal is grave when given by those who by nature or office are obliged to teach and educate others. Jesus reproaches the scribes and Pharisees on this account: he likens them to wolves in sheep’s clothing. (1903)

2286 Scandal can be provoked by laws or institutions, by fashion or opinion. (1887; 2498)

Therefore, they are guilty of scandal who establish laws or social structures leading to the decline of morals and the corruption of religious practice, or to “social conditions that, intentionally or not, make Christian conduct and obedience to the Commandments difficult and practically impossible.” This is also true of business leaders who make rules encouraging fraud, teachers who provoke their children to anger,⁸⁹ or manipulators of public opinion who turn it away from moral values.

2287 Anyone who uses the power at his disposal in such a way that it leads others to do wrong becomes guilty of scandal and responsible for the evil that he has directly or indirectly encouraged. “Temptations to sin are sure to come; but woe to him by whom they come!”

In terms of this incident, possible scandal is caused by giving the impression that they really are rejecting the faith in fact, not just as a legal fiction. That can cause doubt among the faithful and give the unbelievers something to point fingers at.

In Church history, even giving the appearance of renouncing the Catholic faith is a serious issue, even if it is done insincerely. For example, during the Roman Empire, Christians were given a choice of sacrificing to idols or death. Many Christians died for their faith. Some apostatized. But a third group (called libellatici) thought they could be clever. They managed to get certificates claiming they had sacrificed when they really did not. They thought they had been faithful . . . but the Church did not see it this way. This was a matter of scandal because, to anybody who saw it, it looked like the person was denying his or her faith. The Church required penance before they could be returned to the faith.

Even today, in the face of ISIS, we see people who are given a choice of death, paying the jizya tax or converting. Catholics have witnessed for their faith by choosing hardship and exile.

So I don’t think that the people who do this in Germany are doing right. Are the bishops being too harsh? Maybe. I would support an investigation into what should be done in these cases. I also think a friend of mine had the right idea. He offered the opinion that the Church in Germany should refuse the tax funds to prevent government intrusion into the life of the Church.

But the bishops do have the right to determine how to apply Catholic moral teaching and the Canon Law insofar as this determination does not go against Catholic teaching. So that’s the point of investigation: Is the bishops action in keeping or not in keeping with the Church teaching?

Of course, Pope Francis and his calls for finding a way to reconcile people to the Church is fitting here as well as with people in irregular marriage situations. Obviously the unrepentant can’t be treated like the repentant, but finding the best way to bring each individual back to the Church applies to the tax-cheat as well as the divorced and remarried. The sin has to be rejected, but the Church is called to find out how to help them do so.

Conclusion

But rhetoric seeking to add more dislike to the German bishops after their stand during the extraordinary synod is not just. The issue would be present regardless of what position the German bishops took on divorce and remarriage. We can’t assume, “They were wrong on marriage, therefore they are wrong on tax-dodging.” So let’s not judge them rashly here.

Thoughts on German Bishops and the Church Tax

Article: For German Bishops, Sacramental Mercy Has a Price

The Problem

Certain Catholic news sources have been talking about a new story—that isn’t really new. I personally wrote about it in 2012. What’s different about it is it’s no longer just the liberal Catholics. Now conservative Catholics are speaking about the story—and using bad logic in doing so.

The situation is uniquely German. Since the 1870s, Germany has deducted taxes from every citizen according to their religious belief—Protestant, Catholic or Jewish—and given it to the religious denominations. It’s not something I think should be done, but the churches have nothing to do with it. It’s going to happen no matter what the churches say. The problem is this: Some Catholics, in order to avoid paying the taxes, have legally declared themselves as belonging to no religion. The Church in Germany has responded by denying these people the sacraments, except for emergency situations.

The Assessment of Fallacies

The problem is, I do not think the accusations are just when it comes to the sense that the bishops should take no action. Rather, it seems to me that certain Catholics are using the unpopularity of the German bishops to make their own behavior look better . . . using rhetoric that plays off of emotions instead of the facts of the case. But in justly assessing something, that is exactly what we must not be led by.

The article starts out by mentioning Cardinal Kasper, saying:

As Cardinal Walter Kasper prepares to receive an award and give a speech at The Catholic University of America later today, some are accusing him and his episcopal colleagues of Germany of hypocrisy.

The critics point out that while Cardinal Kasper and most of his fellow German bishops have been leading the charge to allow those in “irregular” marital situations — those who are divorced and remarried — to receive Communion, they have simultaneously denied the sacraments, including even Confession, to those who opt out of paying Germany’s “church tax.”

Invoking Kasper is a good way to slant the article right off the bat. He’s unpopular with conservative Catholics, and invoking him is a good way to turn them against the situation being described. So introducing the article with the Cardinal is the Red Herring fallacy. Citing him is gratuitous. The article could be written without him. Moreover, invoking the German position on divorce and remarriage is an example of the tu quoque fallacy. Whether or not the sins of divorced and remarried Catholics are dealt with is irrelevant as to whether or not the bishops deal with the people who renounce their faith legally to avoid paying the Church tax.

In other words, just because the German Bishops were wrong on their views on divorce and remarriage, doesn’t mean they’re wrong on the issue of people who claim they’re not Catholic to avoid taxes.

Using slogans like “Pay to Pray” is an appeal to emotion and a straw man. That is simply not what this is about. The affair is over Catholics believing they can renounce the faith legally and not face the consequences. These are not innocent people being “picked on.” They did make a legal act renouncing their faith, and the question is to ask what is the appropriate response. If sanctions are justified, they have no cause to object.

The Church Teaching Says This Is Not The Same As Apostasy

Now, it is true that separation from the Church for legal purposes was decreed as not being the same thing as real apostasy. The exact quote is: 

2.  The substance of the act of the will must be the rupture of those bonds of communion – faith, sacraments, and pastoral governance – that permit the Faithful to receive the life of grace within the Church. This means that the formal act of defection must have more than a juridical-administrative character (the removal of one’s name from a Church membership registry maintained by the government in order to produce certain civil consequences), but be configured as a true separation from the constitutive elements of the life of the Church: it supposes, therefore, an act of apostasy, heresy or schism.

3.  The juridical-administrative act of abandoning the Church does not per se constitute a formal act of defection as understood in the Code, given that there could still be the will to remain in the communion of the faith.

That’s fair enough. Unless a person intends to break with the Church in fact, he can’t be charged with apostasy or a formal act of defection. But there’s a problem. There’s nothing in the document that says that the people do this suffer no penalty. It just says they do not fall under the category of choosing to leave the faith.

So, this document means we don’t call such Catholics apostates and don’t punish them like apostates. But that doesn’t mean they are free of penalty.

My Personal Opinion On the Subject

Personally, I am inclined to think (always recognizing the Pope as the one who makes the final decision, willing to submit if he decides in a manner different than this opinion) that even though this is not an act of apostasy, it is an act of scandal. The Catechism of the Catholic Church defines scandal as:

2284 Scandal is an attitude or behavior which leads another to do evil. The person who gives scandal becomes his neighbor’s tempter. He damages virtue and integrity; he may even draw his brother into spiritual death. Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense. (2847)

2285 Scandal takes on a particular gravity by reason of the authority of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: “Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea.” Scandal is grave when given by those who by nature or office are obliged to teach and educate others. Jesus reproaches the scribes and Pharisees on this account: he likens them to wolves in sheep’s clothing. (1903)

2286 Scandal can be provoked by laws or institutions, by fashion or opinion. (1887; 2498)

Therefore, they are guilty of scandal who establish laws or social structures leading to the decline of morals and the corruption of religious practice, or to “social conditions that, intentionally or not, make Christian conduct and obedience to the Commandments difficult and practically impossible.” This is also true of business leaders who make rules encouraging fraud, teachers who provoke their children to anger,⁸⁹ or manipulators of public opinion who turn it away from moral values.

2287 Anyone who uses the power at his disposal in such a way that it leads others to do wrong becomes guilty of scandal and responsible for the evil that he has directly or indirectly encouraged. “Temptations to sin are sure to come; but woe to him by whom they come!”

In terms of this incident, possible scandal is caused by giving the impression that they really are rejecting the faith in fact, not just as a legal fiction. That can cause doubt among the faithful and give the unbelievers something to point fingers at.

In Church history, even giving the appearance of renouncing the Catholic faith is a serious issue, even if it is done insincerely. For example, during the Roman Empire, Christians were given a choice of sacrificing to idols or death. Many Christians died for their faith. Some apostatized. But a third group (called libellatici) thought they could be clever. They managed to get certificates claiming they had sacrificed when they really did not. They thought they had been faithful . . . but the Church did not see it this way. This was a matter of scandal because, to anybody who saw it, it looked like the person was denying his or her faith. The Church required penance before they could be returned to the faith.

Even today, in the face of ISIS, we see people who are given a choice of death, paying the jizya tax or converting. Catholics have witnessed for their faith by choosing hardship and exile.

So I don’t think that the people who do this in Germany are doing right. Are the bishops being too harsh? Maybe. I would support an investigation into what should be done in these cases. I also think a friend of mine had the right idea. He offered the opinion that the Church in Germany should refuse the tax funds to prevent government intrusion into the life of the Church.

But the bishops do have the right to determine how to apply Catholic moral teaching and the Canon Law insofar as this determination does not go against Catholic teaching. So that’s the point of investigation: Is the bishops action in keeping or not in keeping with the Church teaching?

Of course, Pope Francis and his calls for finding a way to reconcile people to the Church is fitting here as well as with people in irregular marriage situations. Obviously the unrepentant can’t be treated like the repentant, but finding the best way to bring each individual back to the Church applies to the tax-cheat as well as the divorced and remarried. The sin has to be rejected, but the Church is called to find out how to help them do so.

Conclusion

But rhetoric seeking to add more dislike to the German bishops after their stand during the extraordinary synod is not just. The issue would be present regardless of what position the German bishops took on divorce and remarriage. We can’t assume, “They were wrong on marriage, therefore they are wrong on tax-dodging.” So let’s not judge them rashly here.

More Thoughts on Catholics on the Internet

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More Thoughts on Catholics on the Internet

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The Attacks on the Church Escalate

In an extremely perverse move, the ACLU is suing the Catholic bishops on the grounds that their directives on following the Church teaching on abortion endangers the life/health of women.

Think about it. They're not suing a hospital for discharging a woman who still needed medical care. They're suing the Catholic bishops for teaching that a Catholic institution has to operate according to Catholic moral principles, and if they will not, they cannot call themselves a Catholic institution.

The case still needs to be watched. More details are needed to determine precisely what resolution the plaintiff wants.

However, the Catholic Church knowing direct abortion is never permissible cannot comply with any demand that she permit her hospitals to perform them.  Since we must choose to suffer evil rather than commit it, the Church may face unjust consequences for refusing to obey an unjust judicial decree.

More and more Lincoln's words, which I have cited over the years seem prophetic:

As a nation, we began by declaring that "all men are created equal." We now practically read it, "All men are created equal, except Negroes." When the Know-Nothings get control, it will read, "All men are created equal except Negroes, and foreigners, and Catholics." When it comes to this I should prefer emigrating to some other country where they make no pretense of loving liberty - to Russia, for instance, where despotism can be taken pure, without the base alloy of hypocrisy.

Hypocritical because Americs claims to be a nation which respects freedom and liberty but is perfectly willing to interfere with Constitutional rights which belong to groups unpopular with the political and media elites.

This is a time to pray for our nation, that it may repent of its injustice, and pray for our bishops, that they will not falter.

The Attacks on the Church Escalate

In an extremely perverse move, the ACLU is suing the Catholic bishops on the grounds that their directives on following the Church teaching on abortion endangers the life/health of women.

Think about it. They're not suing a hospital for discharging a woman who still needed medical care. They're suing the Catholic bishops for teaching that a Catholic institution has to operate according to Catholic moral principles, and if they will not, they cannot call themselves a Catholic institution.

The case still needs to be watched. More details are needed to determine precisely what resolution the plaintiff wants.

However, the Catholic Church knowing direct abortion is never permissible cannot comply with any demand that she permit her hospitals to perform them.  Since we must choose to suffer evil rather than commit it, the Church may face unjust consequences for refusing to obey an unjust judicial decree.

More and more Lincoln's words, which I have cited over the years seem prophetic:

As a nation, we began by declaring that "all men are created equal." We now practically read it, "All men are created equal, except Negroes." When the Know-Nothings get control, it will read, "All men are created equal except Negroes, and foreigners, and Catholics." When it comes to this I should prefer emigrating to some other country where they make no pretense of loving liberty - to Russia, for instance, where despotism can be taken pure, without the base alloy of hypocrisy.

Hypocritical because Americs claims to be a nation which respects freedom and liberty but is perfectly willing to interfere with Constitutional rights which belong to groups unpopular with the political and media elites.

This is a time to pray for our nation, that it may repent of its injustice, and pray for our bishops, that they will not falter.

The American Bishops, Pius XII and their Detractors

I really don't write much any more to be sure.  My life has been more complicated these past few months.  That doesn't mean I'm not keeping up with what is going on in the world.  Mostly I lurk and pass links on to relatives and friends on Facebook to articles I think helps explain or exhort.  In doing this, I tend to catch the trends of the Catholic blogosphere.

Unfortunately, there is a trend arising among certain conservative Catholics taking issue with the response of the American Bishops towards the Obama administration's attack on religious freedom, and this trend is the claim that if the Bishops were serious they would have done more and continue to do more then they are.

The general thrust of this claim runs as follows:

1. If the bishops were serious they would do [X].
2. The bishops are not doing [X].
3. Therefore the bishops are not serious.

[X] can be the excommunication of certain quisling Catholics in government or speaking out more from the ambo about what the Church really teaches.  The fact that the bishops do not appear to be doing these things is taken as grounds for criticism.

I've written on this before, and I believe the points I made are relevant here as well.

I believe both criticisms are wrong now, just as they were wrong in attacking the Bishops of New York back in July.

I think one of the problems here is the fact that these conservative Catholics are making the same attack on American Bishops that liberals made against Pope Pius XII during WWII.  That argument was that if Pius XII really [Opposed the Nazis, Wanted to save the Jews] he would [Excommunicate Hitler, Spoke publically denouncing the Nazis].  He didn't [Excommunicate Hitler, Speak publically denouncing the Nazis]. Therefore he didn't oppose the Nazis or want to save the Jews.

That's the kind of argument against Pope Pius XII that shows up in Hochhuth's play The Deputy and John Cornwell's book Hitler's Pope and gets repeated constantly despite evidence that the Pope was more interested in saving Jews than in rhetoric which would not only fail to accomplish something positive, but also probably accelerate greater levels of evil.

In other words, while excommunicating Hitler or denouncing the Nazis by name were one possible approach for Pope Pius XII to take, he chose a different approach – one that often required private communication and secrecy – to oppose Hitler and save Jews.  It would be wrong to claim that Pius XII was indifferent or pro-Nazi or ineffectual just because his plan of action did not match our approval.

I believe that this same error is being committed by those conservative Catholics who are belittling the efforts of our Bishops (every Catholic diocese in the US has condemned the Obama administration's action).

The problem is, these complaints are unjust.  Logically, they are the fallacy of Ignoratio Elenchi (irrelevant conclusion).  While one may prefer the bishops taking a hard, "**** You!" approach to the Obama administration and those quisling Catholics who support him, those arguments favoring such an approach do not in fact reach the conclusion that the bishops are doing nothing or not enough.

We really need to recognize that when it comes to barring from communion, it doesn't always work.  Kathleen Sebelius is already barred (since 2008) from receiving communion, and that seems to have no effect whatsoever on her acting in defiance of the Catholic faith she claims allegiance to.  Are we supposed to believe that excommunication is automatically going to change the minds of Pelosi or Biden or the Catholic senators who voted against religious freedom?  Might they not use it as propaganda to argue "Look!  The Bishops are trying to control the government!"?

Now I believe that canonical sanctions would be good as a warning to those Catholics in the government that they are endangering their immortal souls, but I do not believe that we can justly argue that because the bishops have not opted to take this route that they are failing in their task as bishops.

As for the speaking out accusation, can any informed Catholic claim that they do not know what the Catholic Church teaches on the issue of contraception?  Every bishop who leads a diocese has come out against the Obama administration.  They are speaking out publicly and to the government saying, "This is wrong."

Those Catholics who still employ contraception or vote in favor of contraception and abortion do not do so out of invincible ignorance, but out of defiance or out of laziness to discover the truth.  Did we not have Humanae Vitae?  Veritatis Splendor?  Evangelium Vitae?  The Catechism of the Catholic Church?

We have the continual witness of the Church, and the bishops are public with affirming the teaching of the Church.  Any Catholic can learn what the Church teaches with ease.  It is simply a matter of being willing to look.

So as Catholics, let us cease our useless murmuring about how everything would be fine if the bishops would only do [X].  Yes it is legitimate to favor certain approaches (so long as they are compatible with the Church).  But we must remember: Before claiming the bishops aren't doing "enough" we must ask ourselves whether we have the full knowledge to declare what we think should be done is automatically the only approach that can be taken.

Otherwise our treatment of the bishops become as ignorant as the attacks on Pope Pius XII.

The American Bishops, Pius XII and their Detractors

I really don't write much any more to be sure.  My life has been more complicated these past few months.  That doesn't mean I'm not keeping up with what is going on in the world.  Mostly I lurk and pass links on to relatives and friends on Facebook to articles I think helps explain or exhort.  In doing this, I tend to catch the trends of the Catholic blogosphere.

Unfortunately, there is a trend arising among certain conservative Catholics taking issue with the response of the American Bishops towards the Obama administration's attack on religious freedom, and this trend is the claim that if the Bishops were serious they would have done more and continue to do more then they are.

The general thrust of this claim runs as follows:

1. If the bishops were serious they would do [X].
2. The bishops are not doing [X].
3. Therefore the bishops are not serious.

[X] can be the excommunication of certain quisling Catholics in government or speaking out more from the ambo about what the Church really teaches.  The fact that the bishops do not appear to be doing these things is taken as grounds for criticism.

I've written on this before, and I believe the points I made are relevant here as well.

I believe both criticisms are wrong now, just as they were wrong in attacking the Bishops of New York back in July.

I think one of the problems here is the fact that these conservative Catholics are making the same attack on American Bishops that liberals made against Pope Pius XII during WWII.  That argument was that if Pius XII really [Opposed the Nazis, Wanted to save the Jews] he would [Excommunicate Hitler, Spoke publically denouncing the Nazis].  He didn't [Excommunicate Hitler, Speak publically denouncing the Nazis]. Therefore he didn't oppose the Nazis or want to save the Jews.

That's the kind of argument against Pope Pius XII that shows up in Hochhuth's play The Deputy and John Cornwell's book Hitler's Pope and gets repeated constantly despite evidence that the Pope was more interested in saving Jews than in rhetoric which would not only fail to accomplish something positive, but also probably accelerate greater levels of evil.

In other words, while excommunicating Hitler or denouncing the Nazis by name were one possible approach for Pope Pius XII to take, he chose a different approach – one that often required private communication and secrecy – to oppose Hitler and save Jews.  It would be wrong to claim that Pius XII was indifferent or pro-Nazi or ineffectual just because his plan of action did not match our approval.

I believe that this same error is being committed by those conservative Catholics who are belittling the efforts of our Bishops (every Catholic diocese in the US has condemned the Obama administration's action).

The problem is, these complaints are unjust.  Logically, they are the fallacy of Ignoratio Elenchi (irrelevant conclusion).  While one may prefer the bishops taking a hard, "**** You!" approach to the Obama administration and those quisling Catholics who support him, those arguments favoring such an approach do not in fact reach the conclusion that the bishops are doing nothing or not enough.

We really need to recognize that when it comes to barring from communion, it doesn't always work.  Kathleen Sebelius is already barred (since 2008) from receiving communion, and that seems to have no effect whatsoever on her acting in defiance of the Catholic faith she claims allegiance to.  Are we supposed to believe that excommunication is automatically going to change the minds of Pelosi or Biden or the Catholic senators who voted against religious freedom?  Might they not use it as propaganda to argue "Look!  The Bishops are trying to control the government!"?

Now I believe that canonical sanctions would be good as a warning to those Catholics in the government that they are endangering their immortal souls, but I do not believe that we can justly argue that because the bishops have not opted to take this route that they are failing in their task as bishops.

As for the speaking out accusation, can any informed Catholic claim that they do not know what the Catholic Church teaches on the issue of contraception?  Every bishop who leads a diocese has come out against the Obama administration.  They are speaking out publicly and to the government saying, "This is wrong."

Those Catholics who still employ contraception or vote in favor of contraception and abortion do not do so out of invincible ignorance, but out of defiance or out of laziness to discover the truth.  Did we not have Humanae Vitae?  Veritatis Splendor?  Evangelium Vitae?  The Catechism of the Catholic Church?

We have the continual witness of the Church, and the bishops are public with affirming the teaching of the Church.  Any Catholic can learn what the Church teaches with ease.  It is simply a matter of being willing to look.

So as Catholics, let us cease our useless murmuring about how everything would be fine if the bishops would only do [X].  Yes it is legitimate to favor certain approaches (so long as they are compatible with the Church).  But we must remember: Before claiming the bishops aren't doing "enough" we must ask ourselves whether we have the full knowledge to declare what we think should be done is automatically the only approach that can be taken.

Otherwise our treatment of the bishops become as ignorant as the attacks on Pope Pius XII.

TFTD: What Might the Saints Think About Those Who Defy The Bishops in the Name of the Faith?

St. Ignatius of Antioch speaks about the importance of the bishop and the relation of the faithful with him:

CHAPTER VIII.--LET NOTHING BE DONE WITHOUT THE BISHOP

See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid.

CHAPTER IX.--HONOUR THE BISHOP.

Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. It is well to reverence both God and the bishop. He who honours the bishop has been honoured by God; he who does anything without the knowledge of the bishop, does [in reality] serve the devil. Let all things, then, abound to you through grace, for ye are worthy. Ye have refreshed me in all things, and Jesus Christ [shall refresh] you. Ye have loved me when absent as well as when present. May God recompense you, for whose sake, while ye endure all things, ye shall attain unto Him.

 

—Ignatius of Antioch [50-117 AD] Epistle to the Smyraeans

It makes me wonder how this early Martyr for the faith and disciple of St. John the Apostle would react to the open contempt some Catholics are showing to the Bishops, while claiming to be authentically Catholic.

Are there bishops who have disappointed in their service?  To be sure.  Even so, when the bishop acts in his role as a bishop and not offering a private opinion, he is acting as a successor of the apostles.

We should certainly keep in mind what Christ has said concerning those whom He has sent:

Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me.”

(Luke 10:16)

TFTD: What Might the Saints Think About Those Who Defy The Bishops in the Name of the Faith?

St. Ignatius of Antioch speaks about the importance of the bishop and the relation of the faithful with him:

CHAPTER VIII.--LET NOTHING BE DONE WITHOUT THE BISHOP

See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid.

CHAPTER IX.--HONOUR THE BISHOP.

Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. It is well to reverence both God and the bishop. He who honours the bishop has been honoured by God; he who does anything without the knowledge of the bishop, does [in reality] serve the devil. Let all things, then, abound to you through grace, for ye are worthy. Ye have refreshed me in all things, and Jesus Christ [shall refresh] you. Ye have loved me when absent as well as when present. May God recompense you, for whose sake, while ye endure all things, ye shall attain unto Him.

 

—Ignatius of Antioch [50-117 AD] Epistle to the Smyraeans

It makes me wonder how this early Martyr for the faith and disciple of St. John the Apostle would react to the open contempt some Catholics are showing to the Bishops, while claiming to be authentically Catholic.

Are there bishops who have disappointed in their service?  To be sure.  Even so, when the bishop acts in his role as a bishop and not offering a private opinion, he is acting as a successor of the apostles.

We should certainly keep in mind what Christ has said concerning those whom He has sent:

Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me.”

(Luke 10:16)

TFTD: St. Benedict on Humility

In light of the high profile cases of conflict between priest and bishop, I was struck by the relevance of this passage from The Rule of St. Benedict concerning the humility of the monks:

The fourth degree of humility is that he hold fast to patience with a silent mind when in this obedience he meets with difficulties and contradictions and even any kind of injustice, enduring all without growing weary or running away.  For the Scripture says,

"The one who perseveres to the end, is the one who shall be saved" (Matt. 10:22);

and again

"Let your heart take courage, and wait for the Lord" (Ps. 26[27]:14)!

And to show how those who are faithful ought to endure all things, however contrary, for the Lord, the Scripture says in the person of the suffering, "For Your sake we are put to death all the day long; we are considered as sheep marked for slaughter" (Ps. 43[44]:22; Rom. 8:36).

Then, secure in their hope of a divine recompense, they go on with joy to declare, "But in all these trials we conquer, through Him who has granted us His love" (Rom. 8:37).

Again, in another place the Scripture says, "You have tested us, O God; You have tried us as silver is tried, by fire; You have brought us into a snare; You have laid afflictions on our back" (Matt. 5:39-41).

And to show that we ought to be under a Superior, it goes on to say, "You have set men over our heads" (Ps. 65[66]:12).

Moreover, by their patience those faithful ones fulfill the Lord's command in adversities and injuries: when struck on one cheek, they offer the other; when deprived of their tunic, they surrender also their cloak; when forced to go a mile, they go two; with the Apostle Paul they bear with false brethren (2 Cor. 11:26) and bless those who curse them (1 Cor. 4:12).

Now I recognize that not all religious orders follow the Rule of St. Benedict.  I also recognize that the diocesan priests are a different matter than religious priests.  However, when we have these cases of high profile disputes between priest and bishops, I find myself wondering what the saints of past centuries would think of the defiance against the lawful Church authority.

TFTD: St. Benedict on Humility

In light of the high profile cases of conflict between priest and bishop, I was struck by the relevance of this passage from The Rule of St. Benedict concerning the humility of the monks:

The fourth degree of humility is that he hold fast to patience with a silent mind when in this obedience he meets with difficulties and contradictions and even any kind of injustice, enduring all without growing weary or running away.  For the Scripture says,

"The one who perseveres to the end, is the one who shall be saved" (Matt. 10:22);

and again

"Let your heart take courage, and wait for the Lord" (Ps. 26[27]:14)!

And to show how those who are faithful ought to endure all things, however contrary, for the Lord, the Scripture says in the person of the suffering, "For Your sake we are put to death all the day long; we are considered as sheep marked for slaughter" (Ps. 43[44]:22; Rom. 8:36).

Then, secure in their hope of a divine recompense, they go on with joy to declare, "But in all these trials we conquer, through Him who has granted us His love" (Rom. 8:37).

Again, in another place the Scripture says, "You have tested us, O God; You have tried us as silver is tried, by fire; You have brought us into a snare; You have laid afflictions on our back" (Matt. 5:39-41).

And to show that we ought to be under a Superior, it goes on to say, "You have set men over our heads" (Ps. 65[66]:12).

Moreover, by their patience those faithful ones fulfill the Lord's command in adversities and injuries: when struck on one cheek, they offer the other; when deprived of their tunic, they surrender also their cloak; when forced to go a mile, they go two; with the Apostle Paul they bear with false brethren (2 Cor. 11:26) and bless those who curse them (1 Cor. 4:12).

Now I recognize that not all religious orders follow the Rule of St. Benedict.  I also recognize that the diocesan priests are a different matter than religious priests.  However, when we have these cases of high profile disputes between priest and bishops, I find myself wondering what the saints of past centuries would think of the defiance against the lawful Church authority.

TFTD: The ME Magisterium

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TFTD: The ME Magisterium

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If We Do Not, Why Should They? Thoughts on Accusations Against the New York Bishops

Preliminary Note

I quote one blogger in this article.  I do not write this article as a blasting of the author.  Rather, I found his statement to be a concise and articulate stating of what is troubling many frustrated Catholics seeking to be faithful to the Church and are feeling like they're being left out on a limb.  A person who sees this article as an act of judgment of any specific person misunderstands what I am trying to say.

Nor is this article a defense of Cuomo and the New York Legislature.  What they did was reprehensible and must be opposed.

Also, this article in no way advocates a "seamless garment" seeking to say that this issue isn't important or that we need to put equal emphasis on Social Issue [X].

We in the Church need to defend the moral teachings of the Church and, if necessary, admonish the sinner.  However, in speaking out on this topic we are obligated to be charitable and recognize the bishops are on our side, not the other side, even if we would prefer a more direct action.

Please keep the above in mind when tempted to send in an angry response.

Introduction

With the aftermath of the legalization of "gay marriage" in New York, the scapegoating seems to be in full swing.  During the months leading up to this travesty, I was fully aware that the bishops of New York were opposed to the legalization of "gay marriage."  Yet now that the bill became "law," there are many who place the blame on the bishops that this did happen to begin with.

Yes, the bishops of New York are being blamed for failing to stop the bill from becoming law, and as this goes it becomes less charitable as the idea passes from blogger to commentator. 

The Internet being what it is, a blogger can say [X] which may actually be quite reasonable.  However, some comments become more radical and less charitable in repeating what is said, going from the blogger's "I'm disappointed with how the thing turned out," to the commentator's "The bishops are a bunch of incompetent cowards."  The former can be considered charitable.  The latter certainly cannot.

The point is, the charity towards the shepherds of the Church is greatly diminishing, and all of us are called to consider what we are saying and whether it is just to do so.  Are we engaging in a respectful making known of our concerns to a successor to the Apostles?  Or are we behaving in an unjust fashion?

Considering One Argument Against the Bishops

One blogger (whom I follow and mostly like what he has to say) writes, "The Bishops could not be that serious about stopping gay marriage or else they would do something serious about it."  It's a comment I find symptomatic of the problem.  Such a statement strikes me as typical of the dissatisfaction and frustration.   What he calls for is the bishops to bring sanctions against the politicians who cause this scandal

Now I understand and can sympathize with this frustration.  There are many politicians out there who publically act in contradiction to what their Church teaches.  At least JFK said that if he felt there was a conflict between his faith and his duty as president, he would resign.  Catholic politicians today seem to have no problem ignoring their faith if there is such a conflict, and it is a real problem which needs to be addressed.

Unfortunately the quote above indicates a problem we have within the Church, and that is an indication that the bishops are to be deemed acceptable only to the extent that they act as we would like.  The general sense of the argument (I've heard it often over the years) above can be restated as:

1. If the Bishops were [serious about stopping Gay Marriage], they would [inflict sanctions] (If [A] then [B])
2. The Bishops did not [inflict sanctions] (Not [B])
3. Therefore the bishops are not [serious about stopping gay marriage]. (Therefore Not [A])

This is a logically valid form called modus tollens.   Since the form is correct, we need to look at the premises to see if they are true or false.  Valid is not the same as true.  If the form is valid, but the premises are false, the conclusion is not proven to be true.  So how can the premises be false in this case?  The answer is, if there are more valid options than considered, then it can be said that [B] is not a condition of [A].

If [B] is not the only valid option, or if the bishops were serious but ineffective about stopping "gay marriage" then the above claim is not proven to be true.

How This Argument Can Be Used In Error

So let's see how this form can be used in other contexts (please note, I am not saying the examples below are the equivalent to the issue of the New York bishops.  Rather I am pointing out examples where [A] is wrongly linked to [B]):

1. If Pope Pius XII was [serious about helping the Jews], he would have [excommunicated Hitler].
2. Pope Pius XII did not [excommunicate Hitler].
3. Therefore Pope Pius XII was not [serious about helping the Jews].

This argument is rejected by those who know what Pope Pius XII actually did.  Indeed he was concerned that acts which would not only not save the Jews [Hitler was openly contemptuous of the Church] but would incite Hitler to target even more Jews.  One can see in this case that [A] is not dependent on [B].

Or:

1. If the Catholics actually [accepted the Bible], they would [accept Sola Scriptura].
2. Catholics do not [accept Sola Scriptura]
3. Therefore Catholics do not actually [accept the Bible].

The fact that we reject the idea of Sola Scriptura does not mean we reject the Bible.  Rather, we think Sola Scriptura is a man made doctrine of the 16th century never held by the early Christians.  This argument assumes as true something which needs to be proven.

Or:

1. If God [exists] there would be [no evil] (If [A] then [B])
2. There is not [No Evil] (Not [B])
3. Therefore God does not [Exist] (Therefore Not [A])

No Christian would accept this.  The belief of free will means man can refuse to follow God, and if he refuses to be obedient to God, he can bring harm to others.

The point is, these examples say "No" to the question: Does [B] follow from [A]?  Thus the conclusion is not proven.  Therefore, before we can accept this argument (that the bishops are not serious), it must be demonstrated that [causing sanctions] is necessary to [be serious about protecting marriage] and not assumed to be true.

The Unspoken Assumption

What troubles me is this sort of a statement is an act of judgment, treating the bishop not as a successor of the Apostles but as a coin in a vending machine.  We put in a coin and get the desired result: "If the bishop had only done [X] we wouldn't be in this mess!"

So here's my problem.  If we who profess to be faithful Catholics cannot be respectful to the office of the bishop, how can we even begin to expect those who are public dissenters to be respectful to the office of the bishop when he seeks to teach on faith and morals?

Now I do believe that enforcing Canon 915 is something we should do.  I believe that encouraging the bishop to enforce canon 915 is a good thing to do.  Doing so is not being disrespectful to the bishops.  Canon 212 does recognize the laity making their needs known in a respectful (the key word) manner.

However, there is a difference between letting the bishop know, "We will be fully behind you if you carry out your mission and enforce the doctrine of the Church" and being uncharitable in making one's needs known

That difference is the difference of respect for the office of the bishop and the person who holds it vs. the disrespectful attitude towards the office and person of the bishop which seems to show up every time the State acts in defiance of the Church. 

The Challenge

So let me ask my fellow Catholics, who do their best to be faithful to the Magisterium, to consider some questions.  Please note, I am not asking these questions from a position of superiority ("I am better than you because I do these things and you do not") but rather as questions which convict me when I read the Scriptures and Patristics in comparison to what I feel in my heart when I read the news.  I know the answer I should give, but, mea culpa, sometimes that comes after the first act of anger.

1. Do we love your bishop as a fellow brother as well as the shepherd over us?  Or do you judge him?
2. Do we pray for him?  Or do we condemn him?
3. Do we support him?  Or is our support conditional on whether he follows our agenda?
4. Do we want those people acting against Church teaching  (Obama, Cuomo etc.) to be saved?  Or condemned?
5. Do we judge other Catholics for falling away from Church on sexual issues while rejecting the Church on other issues (Social Justice)?

I am not arguing for some "Seamless Garment" saying these issues are not important unless we first commit to [X], [Y] and [Z].  I am saying that if we want others to follow the authority of the Church, we need to practice what we preach and follow such authority ourselves.  Otherwise we make a poor example to whom the dissenter can say, "Why should I listen to you?  You don't  respect the authority of the bishop either?

Nor do I say if we treat the bishop with respect, the dissenters will too (free will means a person can choose to disobey Christ's Church).  Rather I say, if we think obedience to the bishop is so important for the dissenters to comply with, then let us practice what we preach.

If We Do Not, Why Should They? Thoughts on Accusations Against the New York Bishops

Preliminary Note

I quote one blogger in this article.  I do not write this article as a blasting of the author.  Rather, I found his statement to be a concise and articulate stating of what is troubling many frustrated Catholics seeking to be faithful to the Church and are feeling like they're being left out on a limb.  A person who sees this article as an act of judgment of any specific person misunderstands what I am trying to say.

Nor is this article a defense of Cuomo and the New York Legislature.  What they did was reprehensible and must be opposed.

Also, this article in no way advocates a "seamless garment" seeking to say that this issue isn't important or that we need to put equal emphasis on Social Issue [X].

We in the Church need to defend the moral teachings of the Church and, if necessary, admonish the sinner.  However, in speaking out on this topic we are obligated to be charitable and recognize the bishops are on our side, not the other side, even if we would prefer a more direct action.

Please keep the above in mind when tempted to send in an angry response.

Introduction

With the aftermath of the legalization of "gay marriage" in New York, the scapegoating seems to be in full swing.  During the months leading up to this travesty, I was fully aware that the bishops of New York were opposed to the legalization of "gay marriage."  Yet now that the bill became "law," there are many who place the blame on the bishops that this did happen to begin with.

Yes, the bishops of New York are being blamed for failing to stop the bill from becoming law, and as this goes it becomes less charitable as the idea passes from blogger to commentator. 

The Internet being what it is, a blogger can say [X] which may actually be quite reasonable.  However, some comments become more radical and less charitable in repeating what is said, going from the blogger's "I'm disappointed with how the thing turned out," to the commentator's "The bishops are a bunch of incompetent cowards."  The former can be considered charitable.  The latter certainly cannot.

The point is, the charity towards the shepherds of the Church is greatly diminishing, and all of us are called to consider what we are saying and whether it is just to do so.  Are we engaging in a respectful making known of our concerns to a successor to the Apostles?  Or are we behaving in an unjust fashion?

Considering One Argument Against the Bishops

One blogger (whom I follow and mostly like what he has to say) writes, "The Bishops could not be that serious about stopping gay marriage or else they would do something serious about it."  It's a comment I find symptomatic of the problem.  Such a statement strikes me as typical of the dissatisfaction and frustration.   What he calls for is the bishops to bring sanctions against the politicians who cause this scandal

Now I understand and can sympathize with this frustration.  There are many politicians out there who publically act in contradiction to what their Church teaches.  At least JFK said that if he felt there was a conflict between his faith and his duty as president, he would resign.  Catholic politicians today seem to have no problem ignoring their faith if there is such a conflict, and it is a real problem which needs to be addressed.

Unfortunately the quote above indicates a problem we have within the Church, and that is an indication that the bishops are to be deemed acceptable only to the extent that they act as we would like.  The general sense of the argument (I've heard it often over the years) above can be restated as:

1. If the Bishops were [serious about stopping Gay Marriage], they would [inflict sanctions] (If [A] then [B])
2. The Bishops did not [inflict sanctions] (Not [B])
3. Therefore the bishops are not [serious about stopping gay marriage]. (Therefore Not [A])

This is a logically valid form called modus tollens.   Since the form is correct, we need to look at the premises to see if they are true or false.  Valid is not the same as true.  If the form is valid, but the premises are false, the conclusion is not proven to be true.  So how can the premises be false in this case?  The answer is, if there are more valid options than considered, then it can be said that [B] is not a condition of [A].

If [B] is not the only valid option, or if the bishops were serious but ineffective about stopping "gay marriage" then the above claim is not proven to be true.

How This Argument Can Be Used In Error

So let's see how this form can be used in other contexts (please note, I am not saying the examples below are the equivalent to the issue of the New York bishops.  Rather I am pointing out examples where [A] is wrongly linked to [B]):

1. If Pope Pius XII was [serious about helping the Jews], he would have [excommunicated Hitler].
2. Pope Pius XII did not [excommunicate Hitler].
3. Therefore Pope Pius XII was not [serious about helping the Jews].

This argument is rejected by those who know what Pope Pius XII actually did.  Indeed he was concerned that acts which would not only not save the Jews [Hitler was openly contemptuous of the Church] but would incite Hitler to target even more Jews.  One can see in this case that [A] is not dependent on [B].

Or:

1. If the Catholics actually [accepted the Bible], they would [accept Sola Scriptura].
2. Catholics do not [accept Sola Scriptura]
3. Therefore Catholics do not actually [accept the Bible].

The fact that we reject the idea of Sola Scriptura does not mean we reject the Bible.  Rather, we think Sola Scriptura is a man made doctrine of the 16th century never held by the early Christians.  This argument assumes as true something which needs to be proven.

Or:

1. If God [exists] there would be [no evil] (If [A] then [B])
2. There is not [No Evil] (Not [B])
3. Therefore God does not [Exist] (Therefore Not [A])

No Christian would accept this.  The belief of free will means man can refuse to follow God, and if he refuses to be obedient to God, he can bring harm to others.

The point is, these examples say "No" to the question: Does [B] follow from [A]?  Thus the conclusion is not proven.  Therefore, before we can accept this argument (that the bishops are not serious), it must be demonstrated that [causing sanctions] is necessary to [be serious about protecting marriage] and not assumed to be true.

The Unspoken Assumption

What troubles me is this sort of a statement is an act of judgment, treating the bishop not as a successor of the Apostles but as a coin in a vending machine.  We put in a coin and get the desired result: "If the bishop had only done [X] we wouldn't be in this mess!"

So here's my problem.  If we who profess to be faithful Catholics cannot be respectful to the office of the bishop, how can we even begin to expect those who are public dissenters to be respectful to the office of the bishop when he seeks to teach on faith and morals?

Now I do believe that enforcing Canon 915 is something we should do.  I believe that encouraging the bishop to enforce canon 915 is a good thing to do.  Doing so is not being disrespectful to the bishops.  Canon 212 does recognize the laity making their needs known in a respectful (the key word) manner.

However, there is a difference between letting the bishop know, "We will be fully behind you if you carry out your mission and enforce the doctrine of the Church" and being uncharitable in making one's needs known

That difference is the difference of respect for the office of the bishop and the person who holds it vs. the disrespectful attitude towards the office and person of the bishop which seems to show up every time the State acts in defiance of the Church. 

The Challenge

So let me ask my fellow Catholics, who do their best to be faithful to the Magisterium, to consider some questions.  Please note, I am not asking these questions from a position of superiority ("I am better than you because I do these things and you do not") but rather as questions which convict me when I read the Scriptures and Patristics in comparison to what I feel in my heart when I read the news.  I know the answer I should give, but, mea culpa, sometimes that comes after the first act of anger.

1. Do we love your bishop as a fellow brother as well as the shepherd over us?  Or do you judge him?
2. Do we pray for him?  Or do we condemn him?
3. Do we support him?  Or is our support conditional on whether he follows our agenda?
4. Do we want those people acting against Church teaching  (Obama, Cuomo etc.) to be saved?  Or condemned?
5. Do we judge other Catholics for falling away from Church on sexual issues while rejecting the Church on other issues (Social Justice)?

I am not arguing for some "Seamless Garment" saying these issues are not important unless we first commit to [X], [Y] and [Z].  I am saying that if we want others to follow the authority of the Church, we need to practice what we preach and follow such authority ourselves.  Otherwise we make a poor example to whom the dissenter can say, "Why should I listen to you?  You don't  respect the authority of the bishop either?

Nor do I say if we treat the bishop with respect, the dissenters will too (free will means a person can choose to disobey Christ's Church).  Rather I say, if we think obedience to the bishop is so important for the dissenters to comply with, then let us practice what we preach.