Showing posts with label mercy. Show all posts
Showing posts with label mercy. Show all posts
Monday, September 2, 2024
Friday, June 10, 2022
Monday, May 23, 2022
Saturday, May 9, 2020
Sunday, August 19, 2018
Monday, July 23, 2018
When Factionalism Drives Evaluation
The latest news cycle brought out reports of scandalous things inside and outside of the Church. And of course, when wrongdoing happens, we must strive to correct it in a way that not only reflects our belief in justice, but the Christian obligation of mercy as well. That’s always hard. When we sympathize with someone, we want the mercy done but not the justice. But when we dislike someone, we want the justice done, but not the mercy. This is, of course, a corrupt attitude to take.
Making it worse, there is a tendency among some to use a scandal to target people one dislikes. Take the recent Cardinal McCarrick scandal. There are credible charges against him which—barring any exonerating evidence unexpectedly appearing—must be addressed. But some Catholics are using the scandal to target other clergy which they dislike. It’s the “guilt by association” fallacy. The question asked is, “is it really possible that [disliked clergy member] could have been ignorant about this?”
It attempts to imply that because a disliked cardinal (for example, Wuerl, Farrell) knew or were friends with McCarrick, they must have known and were complicit in covering up the abuse. The problem is, most people who commit shameful crimes don’t boast about it. They keep it hidden. The victims also keep it hidden out of shame, humiliation, or feelings of guilt (I understand it is common for the innocent victims of rape or other sexual crimes feel guilt over what they suffered). So, yes, it is possible that his friends didn’t know. Association does not prove knowledge and coverup. That has to be proven. Repeating the insinuation without proof is at the very least rash judgment.
But it is interesting that the cardinals targeted in this way were already hated by certain factions. So the fact that members of these factions are also insinuating that complicity exists should be noted. There may be a bias that seeks to misuse a scandal for the purpose of discrediting someone unrelated. On the other hand, we can’t simply argue from the fact that the person is hostile that the accusation is automatically a lie either. What this means is, we can’t draw an accusation against someone simply because of their affiliation with someone who does wrong.
If we want to do what is right and avoid either false accusations or letting the evildoers get away with their evil, we must evaluate accusations. Is there any basis to them? Would I be willing to tolerate an accusation of evil if it came from someone I opposed? Would I be willing to accept that accusation if directed against someone I supported? How one answers these questions may indicate a factional spirit instead of a desire for justice.
Acting rightly when it comes to accusations can be real struggle sometimes. For example, when the Fr. Maciel story broke, I remember thinking that the accusations sounded so extreme that they had to be a lie being made to attack the Church. I was dead wrong about that. I remember being angry at the news stories about certain bishops taking a stand against Church teaching—only to discover the stories were false and my anger was misplaced. We can be wrong about what another is capable or incapable of and we have to be careful not to let our assumptions get in the way of our seeking out what is true, whether that truth is guilt or exoneration.
Rash judgment and calumny are sins. If we repeat as true what we do not know to be true, it is rash judgment. If we repeat what we know is false as if it were true, we commit calumny. We must not commit either. Instead, we must seek out truth and apply justice with the mercy Our Lord requires of us. If we presume the person we oppose must be guilty or the person we support must be innocent and refuse to seek out the truth, we do wrong in the name of our ideology.
Sunday, May 6, 2018
Saturday, April 28, 2018
The Sinners and the Self Righteous
When Our Lord was teaching here on Earth, two of the things He made clear were:
- The salvation of sinners was not unobtainable as they feared
- The self-righteous were not as close to salvation as they presumed
When Jesus spoke and dined with sinners, they responded with joy but the self-righteous resented it. They did not recognize their own need for salvation, thinking their beliefs and behavior guaranteed them a place in God’s kingdom. Despite the warnings that all of us needed mercy and, therefore needed to repent, the self-righteous assumed they were good enough but Our Lord must not be from God because He showed mercy to the lowest of the low—the prostitutes and tax collectors.
Flashing forward to 2017, I am inclined to think that Our Lord is permitting His Vicar, the Pope, to experience (in a small way) what He experienced on Earth. The Pope is emulating his Master in offering mercy to the sinners and warning the self-righteous. He is telling both groups to turn back to the Lord. With those who are our lowest of the low: the divorced and remarried, those involved in abortion, those involved in homosexual acts, that mercy is possible to them if they seek it. He has urged the clergy to reach out with compassion to helping them (and the rest of us as well) to return to the faith—or at least start them on their way back to God. He held a Year of Mercy seeking to remove barriers that kept people from seeking forgiveness.
Tragically, the self-righteous treated these acts as laxity, not mercy. His call for bishops and confessors to assess the individual culpability instead of assuming that all the conditions required for mortal sin were present was treated as “opening up the Eucharist to public sinners,” unwittingly echoing the rebuke the Pharisees gave to the Apostles: Why Does Your Master Eat With Tax Collectors and Sinners (cf. Matthew 9:11). They see the Pope washing the feet of convicts, showing mercy to public sinners, and assume that this means sanction of their behavior instead of reaching out the way that Our Lord did.
Of course, we should note that the self-righteous do not exist only in one faction of the Church. The Social Justice Warrior who tolerates some evils while looking disdainfully at other Christians who oppose those evils are just as much a part of the self-righteous as the anti-Francis Catholics. They are simply self-righteous over different causes. The attack of “anti-abortion but not pro-life” is just as much a label of contempt as the Pharisee reserved for the tax collectors, and just as much contempt as the anti-Francis Catholics apply to the sincere divorced and remarried who are trying to find the way home but are finding it difficult to extract themselves from sin.
Any time we are willing to look at others and write them off, while thinking of ourselves as righteous in the eyes of God are greatly deceived. That’s true if one scours the minituæ of ancient Church documents to find ways to condemn others, and it’s true if one assumes that working for social justice makes them superior to their fellow Christians and other sinners. While some sins are greater evils than others, the deadliest sin for each individual is the one that sends them to hell. That may be divorce and remarriage. It may be abortion. It may be homosexual acts. But it may also be refusing to follow the Church teaching on other parts of social justice. Matthew 25:31-46 points out that many will be damned for what they refused to do to help others in need.
The point of this is we need to recognize that all of us are sinners and all of us are in need of mercy. This does not mean we ignore warning a brother or sister in danger of losing their way. But it does mean we must not view ourselves as “better” and others as “worse” in doing so. It especially does not mean that so long as we do not perceive ourselves as bad as others, we are guaranteed a spot in the Kingdom of Heaven. We must constantly turn back to The Lord and away from sin.
Saturday, July 29, 2017
Thursday, April 13, 2017
Because Hell is Real: Reflections on Our Lord Establishing a Church
Last time I talked about God ultimately being in charge, so we could trust Him to protect the Church when things grew beyond our control. This time, I want to talk about the other side of that coin—the fact that God established a Church as the ordinary means of bringing His salvation to the world. Unlike Protestants and Orthodox, Catholics hold that Our Lord established His Church on the rock of St. Peter and his successors. We hold that God gave this Church under Peter, the Apostles, and their successors the authority to bind and loose. When the magisterium teaches, we are obligated to give assent—our full acceptance of that teaching.
Remember John 14:15. Loving Him is keeping His commandments. Remember Luke 10:16. Our Lord makes clear that rejecting His Church is rejecting Him. Remember Matthew 16:19 and Matthew 18:18. What His Church binds/looses on Earth is bound/loosed in Heaven. Remember Matthew 18:17. Refusing to hear the Church is a very serious matter. Remember Matthew 7:21-23. If we do not keep His commandments, we will be barred from the Kingdom of Heaven.
I stress this because there is a temptation to separate Our Lord from Church teaching—a claim that Our Lord is merciful but the Church is focussed on “rules.” This temptation claims, “God doesn’t care about X.” It accuses the Church of Pharisaism. But what it tends to mean is, “The Church should not judge my sin.” Let’s be clear here. I’m not equating the Church with individuals who insist you do things according to their preferences, like vote for a certain candidate or you’re damned. I’m talking about the authority of the Pope, as well as the bishop and the priest who properly use their authority in communion with the Pope, to make known how we should live if we would be faithful to Christ, our Lord.
One cannot separate God from the Church, because the Church teaches with God’s authority. It is that simple. So if we dislike what the Church teaches on a subject, our issue is with God. Remember, if we accept the fact that God is in ultimate control, and that He has given the Church the authority to teach in His name, then we must accept what the Church teaches, trusting Him to protect His Church from error.
That doesn’t mean God retroactively turns falsehood into truth. It means God prevents the Church from teaching error. When the Church binds, saying a certain action is gravely sinful, then the person who knows this and freely chooses to do it, commits mortal sin. We do not appeal to God as if He were a higher court. Nor can we use the bad behavior of corrupt Churchmen or harsher methods of law enforcement in harsher times to justify disobedience. If we do, God will no doubt remind us of Matthew 23:2-3. Or as St. John Chrysostom commented on it,
I mean, that lest any one should say, that because my teacher is bad, therefore am I become more remiss, He takes away even this pretext. So much at any rate did He establish their authority, although they were wicked men, as even after so heavy an accusation to say, “All whatsoever they command you to do, do.” For they speak not their own words, but God’s, what He appointed for laws by Moses.
John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople on the Gospel according to St. Matthew,” in Saint Chrysostom: Homilies on the Gospel of Saint Matthew, ed. Philip Schaff, trans. George Prevost and M. B. Riddle, vol. 10, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1888), 436.
When the Pope and bishops in communion with Him teach, they do not do so from their own authority, but God’s. If some members of the hierarchy behave unjustly, that does not absolve us from being faithful to the Church under the bishop of Rome. So, if we don’t like the fact that the Church teaches that abortion, contraception, divorce/remarriage, or homosexual acts are sinful, we have to remember that when we know the Church calls these things to be gravely sinful, yet we freely choose them, we sin against God, and don’t just “break a rule.”
But what about Pope Francis? But what about mercy? I answer, his stance is not contrary to the teaching about sin and Hell. His Year of Mercy presumes that we are sinners, and we are in need of forgiveness. But his Year of Mercy was not about dispensations permitting sin. They were about reminding us that now is the acceptable time of salvation, and making the Church available to bring God’s mercy to us. This meant if we would receive God’s mercy, we must repent. This isn’t a radical traditionalist screed. This is Our Lord, Himself telling us, “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.” (Mark 1:15).
Bishop Robert Barron points out the mistakes some make about the Holy Father:
A good deal of the confusion stems from a misinterpretation of Francis’s stress on mercy. In order to clear things up, a little theologizing is in order. It is not correct to say that God’s essential attribute is mercy. Rather, God’s essential attribute is love, since love is what obtains among the three divine persons from all eternity. Mercy is what love looks like when it turns toward the sinner. To say that mercy belongs to the very nature of God, therefore, would be to imply that sin exists within God himself, which is absurd.
Now this is important, for many receive the message of divine mercy as tantamount to a denial of the reality of sin, as though sin no longer mattered. But just the contrary is the case. To speak of mercy is to be intensely aware of sin and its peculiar form of destructiveness. Or, to shift to one of the pope’s favorite metaphors, it is to be acutely conscious that one is wounded so severely that one requires not minor treatment but the emergency and radical attention provided in a hospital on the edge of a battlefield. Recall that when Francis was asked in a famous interview to describe himself, he responded, “a sinner.” Then he added, “who has been looked upon by the face of mercy.” That’s getting the relationship right. Remember as well that the teenage Jorge Mario Bergoglio came to a deep and life-changing relationship to Christ precisely through a particularly intense experience in the confessional. As many have indicated, Papa Francesco speaks of the devil more frequently than any of his predecessors of recent memory, and he doesn’t reduce the dark power to a vague abstraction or a harmless symbol. He understands Satan to be a real and very dangerous person.
Barron, Robert (2016-03-31). Vibrant Paradoxes: The Both/And of Catholicism (Kindle Locations 613-625). Word on Fire. Kindle Edition.
Mercy is not about turning a blind eye to sin. Mercy is about sparing the person from the penalty justice demands. See, we deserve damnation for our sins. But God desires our salvation. So He sent His Son to save us. Yet, we can refuse to accept His mercy, and we do when we choose to do what God forbids. During our life on Earth, God gives us every chance to repent and accept His mercy. But if we refuse to do so, we will face His justice. When the Church teaches something is a grave sin, it’s not because she is obsessed with rules and power. it is because she is concerned for our souls, and wants to save us from the fires of Hell.
Remember that while Our Lord spoke of love and mercy, He also spoke of Hell:
13 "Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many. 14 How narrow the gate and constricted the road that leads to life. And those who find it are few.” (Matthew 7:13–14)
He’s the one who talked about casting sinners out into the darkness (Matthew 8:12, 22:13, 25:30). These are not contradictions or additions to Jesus’ message of love and mercy. They’re warnings about what happens if we reject His commandments. Neither God nor His Church are cruel or judgmental for warning about sin and Hell. They don’t make dire threats to cow us into submission. We’re warned about Hell because it is real and we can go there if we refuse to keep Our Lord’s commandments.
What we need to remember about the difference between the Pharisee and the Tax Collector (Luke 18:9-14) was not that the Tax Collector was a better person. It was the Tax Collector repented, while the Pharisee did not. But not all tax collectors repented—The publicani (tax collectors under contract) were recognized across the Roman Empire as a scourge because of their rapacious ways that bankrupted entire provinces to boost their profits. Likewise, not all Pharisees were unrepentant. Some became Christians, after all.
The point is, God loves each one of us, and desires our salvation—but that call requires a response. If we demand the benefits, while refusing the call of Our Lord—Repent, and believe in the gospel—we show we do not love Him, regardless of how we profess it otherwise. Instead, we simply want cheap grace. As Dietrich Bonhoeffer described it:
Cheap grace is preaching forgiveness without repentance; it is baptism without the discipline of community; it is the Lord’s Supper without confession of sin; it is absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without the living, incarnate Jesus Christ.
Dietrich Bonhoeffer, Discipleship, ed. Martin Kuske et al., trans. Barbara Green and Reinhard Krauss, vol. 4, Dietrich Bonhoeffer Works (Minneapolis, MN: Fortress Press, 2003), 44.
We should think of this when we’re inclined to accuse the Church of being in opposition to Christ. Our Lord established the Catholic Church to be His means of bringing His salvation to the whole world through the sacraments and teaching His way (cf. Matthew 28:19). It is true that as missionaries to the world, we must not be harsh. But as sinners in need of salvation, we must not demand that the Church change to suit us. If we do, we are spurning The Lord who desires to save us. If we spurn Him, and do not repent, we risk facing the reality of Hell.
Thursday, April 6, 2017
To Know, Love, and Serve God
The infighting in the Church tends to overlook something important. Some stress doctrine. Some stress mercy. People from both tend to stress it as if any acknowledgment of the other side means denying what they think is most important. As a result, some hold to the idea that doctrine must be defended to the extent that comes across like the Pharisees in John 8:1-11. Others stress mercy and love to the extent that they come across like treating God’s teaching as a mere guideline, or even acting as if teachings they dislike were manmade and in opposition to God. Both positions miss the point. The fact is, God has created both the moral law and the call to love and mercy. To focus only on one is failing to obey God.
Since God designed the universe according to His goodness, how we live will either be in accord with His will or against His will. Since God commanded us to live in accord with His will (John 14:15, Matthew 7:21-23, Luke 10:16), we cannot disobey His commandments and claim we are being faithful to Our Lord. On the other hand, since Our Lord commanded mercy, love, and forgiveness, we cannot treat those who are sinners as if they deserve contempt until such a time that they return to our standard of righteousness.
The term “Pharisee” is unfortunately associated with one type of believer—the religious conservative who focusses on minutiae while ignoring the bigger picture. That’s unfortunate because it leads people to think, “As long as I am not a religious conservative, i cannot be a Pharisee.” That would be a mistake. Our Lord denounced the Pharisees because they put their manmade interpretation of how to be holy above God’s commands, often evading God’s commands. This can be done in all sorts of ways. The obvious example is the Catholic who focuses on one type of the Mass and thinks it makes him holy, even though he ignores other commands. But it is also possible to focus on social justice teachings and the failings of others while ignoring one’s own failings. When we begin thinking that as long as we are not as bad as them we are right in the eyes of God, we are playing the Pharisee—regardless of whether we are a radical traditionalist, Spirit of Vatican II Catholic or somewhere in between.
Unfortunately, it is easy to focus on the sins of others, rather than to seek out knowledge on how we should love and serve God according to His will. The word “His” is important here. It’s easy for everyone to decide for themselves that God wants what we want, and thus sanctify our actions as either good or “something God doesn’t care about.” That’s an attitude of “If I were God I’d be ok with….” But we’re not God. So we can’t argue that what we don’t care about is something God doesn’t care about.
The thing I think people miss is that both obedience and mercy are important. Our Lord wants us to keep His commandments (John 14;15, Matthew 7:21-23) and teach them to others (Matthew 28:19). So the “God doesn’t really care about X” Catholics are wrong to downplay the moral teachings of the Church. But, on the other hand, God also told us to treat the sinner with love and mercy—to forgive “seventy times seven” (Matthew 18:21-35) and that we will be judged as we judge others (Matthew 7:2). In other words, we are forbidden a merciless approach to those who do wrong. These are not contradictions. Our Lord stressed love and mercy, but He also was the one who warned us of Hell, stressing the need for repentance (Matthew 4:17).
The danger is we are tempted to think, our own sins don’t matter but those of people we despise matter a great deal. So, one Catholic condemns other Catholics who voted for a pro-abortion Catholic, but treats their own neglect of Catholic social teaching as trivial or not even a sin at all. Another Catholic condemns racism and ignoring social justice but treats sins against sexual morality as trivial or not even a sin at all. Both praise themselves and denounce the other, but both are failing to do God’s will and both will be judged if they fail to repent when they do wrong. There is no, “I do good with X, so God will overlook Y.”
All of us must remember that the Christian life isn’t a choice between moral teaching and mercy. Rather we are called to constantly evaluate where we stand in relationship with God, showing love and mercy to bring people back to a right relationship with Him, instead of leading them to despair or rebellion.
Sunday, April 2, 2017
Fellow Sinner or Enemy? How Do We View Those in Error?
The internet makes it possible for more people to make their ideas known by allowing them to publish blogs and offer comments on various sites. This opportunity allows Catholics to evangelize through the internet. Unfortunately, it also allows Catholics to savage each other and publish error. There’s no oversight (our bishops have no legal authority to tell a Catholic in error to stop publishing), so anyone who wishes can comment—regardless of their level of theological knowledge and orthodoxy. As a result, there’s a lot of error out there with people wrongly proclaiming their own views to be more faithful than others. The question is what to do about it.
Of course, we can’t accept a moral relativism. Since Catholic teaching involves what we must do to be saved, errors on what the Church teaches involves errors on how we must act and may make a difference between salvation and damnation. Since we’re called to bring the message of salvation to the whole world, we need to correct those in error. The question here, assuming we are correcting actual error and not merely feeling repulsed by an opinion, is the question of tactics.
God’s grace is always involved in a person turning away from evil and towards good. However, God often makes use of human agents to carry out His will. This means how we offer correction can either cooperate with God’s means of turning someone back to Him, or else a stumbling block that acts against God’s will. If we act as a stumbling block through condescending or insulting behavior, we might drive people away from the conversion God desires for them.
Of course free will means that a person might reject our outreach. It might mean they respond abusively. We might even have to walk away instead of continuing to respond. However, we have the obligation to be certain that reaction is not in response to bad behavior on our own part (1 Peter 3:16-17). That means we must be certain our own behavior is exemplary, even when those we try to correct behave rudely. So, we have to investigate our own bad habits and weaknesses to eliminate our own offensive behavior (Proverbs 15:1). Otherwise we guarantee an angry response that is our own fault.
Part of that is remembering who we are. We’re not St. Paul rebuking St. Peter or the foolish Galatians (Galatians 3:1). We’re not the Old Testament prophets rebuking a sinful Israel. For the most part we’re members of the laity with no authority over the people we correct. Yes, the Pope or a bishop can offer a strong rebuke if they think it best. They have that authority. But all we can do is demonstrate what the Church teaching really is and how it ought to be applied. In doing so, we can’t be so offensive that they will not hear us.
I think the difference is whether we view the erring person as a fellow servant who deserves needs salvation just as much as us, or whether we view him as our enemy who must be vanquished and humiliated, somehow hoping he will be shamed into changing. I think we need to recognize that the second option doesn’t work. If we insult the person we hope to correct, they will probably ignore the truth we might provide and assume we’re the ones in error. We should think about that. Do we really do God’s work when we treat the person we hope to correct as the Pharisees treated the Gentiles? Our Lord dined with tax collectors. We won’t even be civil with that Catholic on Facebook whose politics we find deplorable.
So, maybe we should start to consider what we hope to accomplish and whether our goals and behavior are compatible with what God calls us to be in our mission. What offends us in others, we must not do ourselves (Matthew 7:12). None of us wanted to be insulted or rashly accused. So we should not insult, and we should make certain we fully understand the position of the person in error—not merely assuming that all people who think differently from us, or do wrong, intend to openly defy the Church. Some do. But some are merely mistaken. Others simply do a poor job explaining their position. These people rightly resent being accused of supporting evil.
We should also remember the example of Pope Francis. His Year of Mercy, and continuous calls to remove stumbling blocks are aimed at getting people to think about their relationship with God, and removing the obstacles that discourage them from returning to Him. We should be emulating him. We should also consider the rebukes he issues. It’s easy to think of him just targeting the radical traditionalists, but resistance to the Church teaching comes from all sides. It’s dangerous to our soul to think that so long as we are not sinning like them, we’re doing fine. The deadliest mortal sin is the one that sends us to Hell—we might not be a murderer or a fornicator, but if we calumniate or bear false witness in a mortal way, we will be damned all the same.
We should keep this in mind. We should consider how we behave towards that one “jerk” who comments on Facebook or posts blot posts we don’t like. Do we show mercy and compassion to a fellow sinner? Or do we treat them like they are enemies who can be freely attacked or insulted? Since God has shown mercy to us, we must do the same for others.
21 Then Peter approaching asked him, “Lord, if my brother sins against me, how often must I forgive him? As many as seven times?” 22 Jesus answered, “I say to you, not seven times but seventy-seven times. 23 That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants. 24 When he began the accounting, a debtor was brought before him who owed him a huge amount. 25 Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt. 26 At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’ 27 Moved with compassion the master of that servant let him go and forgave him the loan. 28 When that servant had left, he found one of his fellow servants who owed him a much smaller amount. He seized him and started to choke him, demanding, ‘Pay back what you owe.’ 29 Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’ 30 But he refused. Instead, he had him put in prison until he paid back the debt. 31 Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair. 32 His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to. 33 Should you not have had pity on your fellow servant, as I had pity on you?’ 34 Then in anger his master handed him over to the torturers until he should pay back the whole debt. 35 q So will my heavenly Father do to you, unless each of you forgives his brother from his heart.” (Matthew 18:21-35)
Monday, March 27, 2017
Lest Factionalism Blind: Reflections on Divisions
Catholics are called to be the light of the world and the city on a hill—in other words a visible beacon that shows others the way. Yet, increasingly, Catholics seem willing to adopt the tactics of the world to promote their position and savage their enemies. If something makes their enemy look bad, it gets repeated, even if they have not made certain it is true, or worse, they know it is false. The problem is, we are forbidden to do this. We are called to speak truthfully and with charity. This means we must investigate the claims alleged before we repeat them online. If we find them to be false, or doubtful, we must not spread them as if they were true.
It doesn’t even have to be malicious calumny. All too often, people nowadays are willing to believe the worst about those who hold a different view about how to best be faithful to God and His Church, or about someone with a different political ideology. From that point of departure, they are willing to spread the accusations they hear without checking if they are true.
A growing number of Catholics are willing to believe that the Pope is teaching error because of the false accusations that have been formed by people misrepresenting his teaching. Never mind the fact that transcripts and interviews show he did not say what the headline quotes scream. These Catholics still believe the Pope intends to change Church teaching, despite the numerous times he has said exactly the opposite of what they accuse him of. What I find notable is the fact that people have been constantly been playing this game with politicians, making all sorts of accusations without basis—and that’s the problem.
When the Pope teaches, or when the bishops teach in communion with the Pope, we are required to give assent. This isn’t a political opinion or a party plank. It is a matter of the successors to the apostles binding and loosing (Matthew 16:19; 18:18). But if we treat the Pope like a politician, especially if we treat him like a politician we despise, we are rejecting God when we reject the Church (Luke 10:16). This is something the Church has taught long before the current system of nation-states, and it will be taught long after they fade away. Since the Catholic faith requires us to accept that God protects His Church from teaching error in matters of faith and morals, we can either accept it as true, or we can deny that the Catholic Church teaches truly. But if we deny it, our relationship with God and His Church is damaged (Matthew 18:17).
If we want to escape the trap of being alienated from God and His Church, we need to investigate whether things are as we think they are—both in the matter of whether a Pope or bishop actually said what foes accuse them of saying, and in the matter of whether we have properly understood Church teaching. I’m not talking about comparing what we think the Pope said with what we think a past writing of the Church said to determine whether he is “orthodox” or not. I’m talking about investigating what the Pope said, and how it was intended on one hand, and whether we actually understand the Church teaching we think he is at odds with. Once more, if we accept God’s promise on protecting the Church from teaching error, then we must accept that He protects the Church just as much today as in any other era of the Church.
So, we cannot treat the Church teaching and Church teachers like politics and politicians. But if we just stop there, we’re still doing wrong. Why? Because the obligation to speak the truth in charity does not stop at the level of the Church. You might think one party or politician is wonderful, while another is a wrong. But you cannot treat the despised politician or party as if God’s commandments on truth were set aside. Even when they do wrong, our obligation to do right continues. That means we cannot commit rash judgment or calumny against them, even if the false story generates enough outrage that we can replace a hated politician with a preferred one. We may not do evil so good may come from it.
I would say that our problem is threefold. First, that we treat those we oppose as enemies, rather than children of God, who also need salvation. Second, that we have sinned against charity and truth by spreading hurtful stories against those we see as enemies without determining if they are true or, worse, spreading them knowing they are false. Third, that we treat the magisterium of the Church as enemies.
Lest factionalism blind us to our sins, we need to undo this threefold problem. We must stop thinking of those we oppose as enemies. Yes, some people may have bad ideas, even harmful ideas. But God does not desire the death of the sinner (Ezekiel 18:23), but that they turn from their wickedness. That means correcting them with charity, lest our bad behavior leads them to think we are the evil ones. It means we cannot adopt the tactic that the ends justify the means in the hope we can drive those we oppose from power. Finally it means that when the Pope and bishops in communion teach, we cannot treat this teaching—even in the ordinary magisterium (Canon 752-754)—as if it were a party platform held by an enemy.
If we can keep these things in our heart, and practice them, we can be God’s instruments in reaching out to those who are in error. If we refuse to change our behavior, we are part of the problem, and at the final judgment, we will have to answer for it.
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