Mistaken Papal Critics and History We Forget

Preliminary Note

I have no intention of passing judgment on successors of the apostles like the "dubia cardinals" led by Cardinal Burke, or the Kazakh bishops. Just as anti-Francis Catholics have misrepresented the Holy Father to support their narrative of a "heretical" Pope, I find that these cardinals and bishops were also misrepresented, with anti-Francis critics making it sound as if these cardinals and bishops "supported" their schismatic behavior.

This article does not claim to say that these churchmen are guilty of the same wrongs Sts. Cyprian and Hippolytus committed. I merely write this article to show that misinterpretation and attacks on Popes were not limited to the pontificate of Pope Francis. Rather, I wish to point out these two cases where the Popes were misrepresented and attacked as a reminder that even men known for their holiness can go wrong if they put themselves in opposition to Popes using their teaching office.

Introduction

One of the popular narratives in opposing Pope Francis is to point out some of his predecessors—such as Liberius, Honorius I, and John XXII who were suspected of privately holding error. The anti-Francis Catholics point out that these Popes are proof that a Pope can err. From that, we have a string of tortured logic arguing that because those Popes privately erred [a claim disputed among Church historians], Pope Francis can publicly err in his words and actions that sound unfamiliar to our own understanding of Church teaching.

These critics overlook a different part of Church teaching—where Popes have taught and certain bishops of the Church mistakenly thought the Popes were teaching error and publicly took a stand in denouncing them.  I would like to briefly discuss the case of two papal critics from the Third Century AD.

Pope St. Stephen I vs. St. Cyprian

One example of this took place in the Third Century AD. St. Cyprian held that the baptism of heretics was invalid, and if any of these heretics should convert to the Catholic Church, they needed to be rebaptized. 

However, St. Stephen I taught differently. He held that if the heretic was baptized in the proper formula, the baptism was valid. If this heretic turned/returned to the Catholic faith, he did not need to be rebaptized, but merely perform penance. Instead of realizing he had misunderstood the nature of baptism and changing his views, St. Cyprian accused St. Stephen I of promoting heresy in a series of letters to his fellow African bishops. For example, in his Epistle LXXIII, to Pompey:

2. He [Pope Stephen I] forbade one coming from any heresy to be baptized in the Church; that is, he judged the baptism of all heretics to be just and lawful. And although special heresies have special baptisms and different sins, he, holding communion with the baptism of all, gathered up the sins of all, heaped together into his own bosom. And he charged that nothing should be innovated except what had been handed down; as if he were an innovator, who, holding the unity, claims for the one Church one baptism; and not manifestly he who, forgetful of unity, adopts the lies and the contagions of a profane washing.

Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 386.

But the fact is, the Catholic Church followed the teaching of St. Stephen, not St. Cyprian. If a person who was validly baptized by a non-Catholic intending to do what the Church intends, we hold that baptism to be valid. Even an atheist can validly baptize. The Catholic Church holds it is wrong to rebaptize. If a person was never validly baptized, we baptize. If there is a question about whether a person was validly baptized, we give conditional baptism. 

St. Cyprian’s error was in assuming that his position was correct and that the Pope must be wrong. From that assumption, he drew the false conclusion that the Pope was doing damage to the Church from his “error,” and had to be opposed. But since St. Cyprian was in the wrong about baptism, his condemnation of the Pope was simply wrong.

Pope St. Callistus [†] vs. St. Hippolytus 

Another example of a bishop wrongly accusing a Pope involved Pope Callistus. In a time when the Roman Empire held that slaves could not marry free citizens, the Pope decreed that such a marriage was valid. 

St. Hippolytus thought the Pope was in error. In a denunciation, he declared that the Pope’s action would lead to divorce, use of contraception, and attempted abortion on the part of a free woman who married a slave, writing [§]:

For even also he [Callistus] permitted females, if they were unwedded, and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth.9 Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church!

Hippolytus of Rome, “The Refutation of All Heresies,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. J. H. MacMahon, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 131.

I find this remarkably similar to the statements of some Catholics who claim that what the Pope said in Amoris Lætitia would mean people in a state of mortal sin seeking to receive the Eucharist—assuming that the abuse was directly caused by the Pope’s action as opposed to being an abuse of his teaching. 

Yes, a third century Catholic could think about becoming pregnant by a slave husband in that way, but that would be doing evil that was not in accord with the Pope’s teaching. This was a post hoc fallacy by St. Hippolytus which is similar to the one committed by Pope Francis’ critics.

Conclusion

These cases are examples of members of the Church who confused their interpretation of what should follow from Church teaching with Church teaching itself. Because of this, they falsely accused Popes of promoting error, attributing worst case scenarios as directly caused by the Pope who declared the teaching. These cases also involved the accusers assuming the worst of the Popes, leading them to think they must support the worst abuses.

I believe that these are the proper historical counterparts to the opposition to Pope Francis, not the examples of “bad Popes” people try to cite. People who have assumed that all people who are divorced and remarried must be in a state of mortal sin cannot reconcile that assumption with the Pope correctly pointing out that assessing culpability must be done with remarriage as well as with every other grave sin.

Like the third century critics of Popes, the 21st century critics of this Pope have confused their view with Church teaching itself. The Pope has made a reasonable teaching, but some people, failing to understand it, assume their fears of negative consequences through abuse is the intended teaching.

______________________

[†] Also known as Callixtus.

[§] This is commonly cited [correctly] as proof that the Church consistently condemned contraception and abortion.  But I find it interesting that Hippolytus slandered Callistus in doing so just as some critics today slander Pope Francis. These critics are correct that the teaching they defend is true. But they err in thinking the Pope’s teaching contradicts it.

What I Fight For

During the last four years, I have encountered some Catholics who declare themselves in favor of St. John Paul II and Benedict XVI, and oppose Pope Francis. I have encountered others who declare themselves in favor of Pope Francis, but not his predecessors. I believe that both groups are in error, assuming that their preferences are true and the Pope who seems to be in accord with them is considered right.

In defending the authority of the Church over the ten years this blog has been around, my stance has been that to reject a teaching of a Pope is an act of dissent and to reject that Pope in entirety is an act of schism. If a person demands Catholics give assent to a Pope they agree with, while refusing to give assent to a Pope they dislike is to play the hypocrite. The Pope they like teaches with the same authority as the Pope they dislike.

Because I recognize that the Catholic Church is the Church established by Christ (Matthew 16:18), and recognize the Popes as the successors of Peter, I hold that to reject the legitimate authority of the Pope is to reject Our Lord (Luke 10:16).

No, this doesn’t mean everything that comes forth from the mouth of the Pope is doctrine. The Pope does not intend to offer teaching binding the entire Church when he gives homilies, addresses, interviews or press conferences. Because of that, he can state things imprecisely. A Pope can pass laws governing Vatican City (or prior to that, the Papal States) that are aimed at governing a specific territory. These are not understood as Church teaching either.  Bishop Fulton J. Sheen once used the example of hypothetically asking the Pope about a stock investment. The Pope is not teaching in this example either.

The above (and the label of Ultramontanism) are red herrings. No informed Catholic considers those things teaching, let alone infallible. But, it does not follow from the fact that it doesn’t fall under the aegis of teaching that it is heresy when it sounds different to our way of thinking. To invoke these things, done by the handful of bad Popes we had in our history, to accuse a Pope of teaching “error” is to miss the point of history in order to slander a disliked Pope today.

The Popes can teach through the Ordinary Magisterium, which is the norm, or the Extraordinary Magisterium, which is rarely used. Many Catholics seem to think that the Pope only need to be heeded when he makes an ex cathedra proclamation, and can be safely ignored on other occasions. That view is dangerously misguided. Pope Pius IX Syllabus of Errors (#22) and Pope Pius XII in Humani Generis (#20) reject that view. Everything that was taught ex cathedra was previously taught in the ordinary magisterium. It was not a case of being an opinion prior to being defined. Ex Cathedra does not turn opinion into truth. It defines truth, confirming what was already taught.

Nor should we think assume from the fact that the Church can revise and reform a teaching or discipline to better address a certain age, that these elements “prove” error. Conditions in the times of Pagan Rome, the Dark Ages, the Medieval period, the Renaissance, or modern times are not the same and how the Church responds to the needs of that age can change without denying the Catholic Faith. A Pope can make a discipline stricter or roll it back as the need requires without contradicting his predecessors. 

So, with the controversy on the divorced/remarried and the Eucharist, it is possible that whoever succeeds Pope Francis will make clarifications as to how his teaching will be applied. For those who interpreted Amoris Lætitia with laxity, such a clarification will probably seem like a “betrayal.” For those who disliked what they thought AL advocated, such a clarification will probably seem like a “repudiation” of Pope Francis. But it will be neither. It will be an application of Church teaching for the current times.

We must remember that how we interpret Scripture or Church documents is not the same thing as Scripture and Church documents in themselves. It is easy for the individual, lacking all the information needed to put things in context, to misinterpret Church teaching and assume that misinterpretation is what the Church in past ages meant. We must make our interpretation of Scripture, a Pope, or a Council in line with how the Magisterium interprets it, not by judging the Magisterium by how we interpret it.

If we do not remember this, we will wind up engaging in pointless polemics on whether or not a certain teaching is “in error.” This debate will be rooted in our own preferences and biases, treating them as doctrine while treating the judgment of the Church as “opinion.”

What I fight for is not the “right” of the divorced and remarried to receive the Eucharist. It is not for “conservative” views on moral issues or “liberal” views on social justice. What I fight for is defending that the Church can teach the faithful the timeless truths as they need to be formulated for the needs of saving society in this age. This means rejecting those who try to turn this teaching into factional politics and labeling theological orthodoxy as political based on approval or disapproval.

This fight necessarily puts me at odds with the Catholic who claims to support Benedict, but not Francis, and the Catholic who claims to support Francis, but not Benedict. It likewise puts me at odds with the Catholics who put Trent and Vatican II at odds.

I fight to defend the Church as she teaches in all generations, from the time Our Lord established her to the present, and trusting Our Lord to continue to protect His Church in the future. Because of that, I must reject those arguments—intended or not—which deny that protection exists, and that we can ignore Church teaching by claiming it errs when it suits us to do so.

Change, Perception, and Dissent

When people accuse the Church of changing, they generally think the Church is contradicting herself. They think that the Church now sanctions something she originally thought was a sin. What they don’t consider is that the Church refines her teaching, so that as humanity discovers more ways to do evil, the Church applies her teaching to the circumstances of an age in order that people of that age might be saved.

Critics that think this way can be opposed to change and think that the Church fell into error after a certain point. Or they can favor change and think the Church finally got something right. Both err, because they don’t understand what is changing.

For example, some Catholics believe that because the Church stopped mandating meatless Fridays, or changed Church teaching on lending money, she can change her teaching on sexual morality. What they fail to understand is where the sin was in the first place. Mandatory meatless Fridays had nothing to do with the evil of meat. It was about the Church setting a mandatory penance on Fridays. Those who refused to cooperate were rejecting the authority of the Church to bind the faithful. The Church changing the penance for Fridays was not a contradiction. It was a permission for people to find a more suitable penance if needed (abstinence from meat is still recommended). Likewise, the Church never changed her teaching that usury is a sin. Rather she made the distinction between demanding interest from helping someone in need and investing money and expecting a return. Usury is still a sin.

In both cases, the person who believes those cases were changing Church teaching on sin are in error. They were about deepening the understanding of what makes a sin morally wrong. 

I think of this as dissent solidifies against Pope Francis and his teachings on dealing with the divorced and remarried. Some people believe he is saying that the Church was wrong before on divorce/remarriage. But he is not. Reading Amoris Lætitia shows he recognizes the Catholic understanding of marriage and the evils of divorce. Most of the Apostolic Exhortation is about instructing the Church on the need to prepare couples for marriage and providing support for the existing marriages.

Chapter 8 exists because there are people who are in the situation that the Church wants to avoid—the people who have divorced and remarried when the previous marriage is valid in the eyes of the Church. The Pope’s intent is on getting these people back into right relationship with God and His Church. When it comes to the “infamous” Footnote 351, the Pope is recognizing that this, like all other sins, can have cases where even though the matter is grave, the knowledge or intention does not meet the criteria for mortal sin. If circumstances do not meet the requirements of mortal sin, then the person is not committing a mortal sin. He urges bishops and confessors to evaluate whether this is the case in specific instances. He does not open the Eucharist to whoever wants to receive it.

But that’s exactly what the critics claim he is doing. They claim (with approval or disapproval) that he opens the Eucharist to “all who feel called.” They can’t get beyond the idea that the matter is grave, and assuming that the Pope’s refinement of teaching is a claim that either divorce/remarriage is no longer grave or that mortal sins are no longer a bar to the Eucharist. 

In making this assumption, the critics show a fundamental misunderstanding. The Pope is neither changing “X is a sin” to “X is not a sin,” nor changing the obligations before receiving the Eucharist. He is merely asking the bishops to evaluate whether there are any cases where culpability is reduced. The critics overlook the possibility that a bishop will evaluate the cases in good faith and find that the number meeting that criteria is ZERO. (Some have gone so far as to claim that such bishops are opposed to the Pope).

The problem is, too many are using their (false) perception of what they think the Church is to judge the current conditions of the Church. Those who object to things like the Church teaching on contraception or women’s ordination as if the Church was always wrong and they hope that the Church will someday “get a clue.” Others who think that the cultural attitudes of the 16th century were doctrine, treat the Church from 1958 onwards as if it was a contradictory change and therefore a “heresy.”

But both views are error in themselves. When the Church teaches on faith and morals, she does not contradict herself in teaching moral absolutes, even if she should determine one approach is better suited for the current age than the previous one. Both of these views are the same error. The liberal Catholics think the past Church was wrong; the conservative Catholics think the current Church is wrong. Both are going wrong because they are in error about the nature of the Church.

Another form of this error is the labeling of Pope or bishop in light 0f one’s political outlook. The person who labels a shepherd 0f the Church as liberal because he speaks out on social justice, or the person who labels a shepherd of the Church as conservative because he speaks out on the right to life is letting their perception poison their view of the Church.

To avoid this error, we have to stop confusing our perception with the reality of the Church. We believe that the Church possesses the authority—given by Our Lord—to teach in His name, and when the Church teaches, we must give assent. Sometimes, when the Church teaches ex cathedra, we hold that this teaching is defining doctrine. But even when the Church teaches and preaches with the ordinary magisterium, we are obliged to hear and follow. This excludes the argument that the Church “errs” and, therefore, justifies ignoring the teaching.

This is the danger a growing number of Catholics are falling into. I’ve seen Catholics I hitherto respected, who defended previous Popes against the accusations of supporting error, suddenly act as if this current pontificate is an exception to the protection God gives the Church. I’ve seen known dissidents suddenly pretend to be faithful Catholics, ignoring the fact that they failed to give the Pope’s predecessors the same assent they claim to give now.

Even though both groups despise each other and blame each other for what they think is wrong with the Church, they foment dissent and accuse the other side of it, never realizing that they are guilty of what they condemn in the “other side.” But this is not an invincible ignorance. The fact that they condemn this behavior in others means they know it is wrong. Our Lord Himself warned us of the consequences of rejecting His Church (Matthew 7:21ff, 18:17, Luke 10:16).

So let us be wary of our perception. It can mislead us into wrongly assessing change and lead us into dissent that puts us at odds with the Church we claim to defend. 

Thoughts on the Ultramontanism Label

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A Collision of Errors: Reflection on the Anti-Francis Movements

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Refusing Obedience is Disobedience

Introduction

In my morning Bible reading, I’m at the point of 2 Chronicles where Asa and Ahab, in two separate incidents, consider the prophets’ speaking a warning from God as treason on the part of the prophet. While Ahab was an evil king, Asa, up to that point was considered a good king who walked with God. It’s a reminder that such behavior is not just from the godless. Despite how we have lived up to this point, we can still fall away from right relation with God if we put our own preferences first. It’s not just this one instance. The New Testament tells us of the Pharisees—Men who desired to live holy lives in the way they thought best—found themselves in opposition to God. Not because they chose to spurn God. Rather, they thought that Jesus had to be wrong because what He taught was in conflict to what they thought it meant to be faithful.

I think these examples should stand as a warning for us. The Old Testament Kings responded to prophets warning them about their wrongdoing by imprisoning the prophets. The Pharisees responded to Jesus warning them about their wrongdoing by plotting to have Him executed. In losing sight of the fact that we can go wrong, we risk being opposed to God while believing we are in the right.

The Danger for Catholics

This is not something limited to Biblical times. Nor is it limited to one faction within the Church. The danger exists when one of us decides that he doesn’t like how the Church handles something. It might be a dissent associated with “liberalism” like sexual moral teachings. It might be a dissent associated with “conservatism” like social justice teachings. In both cases, the person believes the Church has gone wrong, and will remain wrong until she agrees with them.

Blessed John Henry Newman saw the danger, and described it this way [†]:

I will take one more instance. A man is converted to the Catholic Church from his admiration of its religious system, and his disgust with Protestantism. That admiration remains; but, after a time, he leaves his new faith, perhaps returns to his old. The reason, if we may conjecture, may sometimes be this: he has never believed in the Church’s infallibility; in her doctrinal truth he has believed, but in her infallibility, no. He was asked, before he was received, whether he held all that the Church taught, he replied he did; but he understood the question to mean, whether he held those particular doctrines “which at that time the Church in matter of fact formally taught,” whereas it really meant “whatever the Church then or at any future time should teach.” Thus, he never had the indispensable and elementary faith of a Catholic, and was simply no subject for reception into the fold of the Church. This being the case, when the Immaculate Conception is defined, he feels that it is something more than he bargained for when he became a Catholic, and accordingly he gives up his religious profession. The world will say that he has lost his certitude of the divinity of the Catholic Faith, but he never had it.

John Henry Newman, An Essay in Aid of a Grammar of Assent (London: Burns, Oates, & Co., 1870), 240.

We believe the Church is infallible because we believe she was established by Our Lord, given authority by Our Lord, and protected from error by Our Lord. The individual Churchman or layman can be sinful and be led into error. So, when the Pope teaches, we must decide. Do we believe that God protects him from teaching error? Or do we merely happen to agree with the Church up to a certain point and then reject whatever seems different?

 

Unfortunately, the lack of certitude seems to be growing. People who assumed that their personal view of the Church was all the Church could be, grew angry when the Church affirmed something they viewed as a political view or error. But, when the Church teaches, we are obliged to recognize her authority as from God. Dr. Peter Kreeft points out:

 

A “cafeteria Catholic” or a half Catholic or a 95 percent Catholic is a contradiction in terms. If the Catholic Church does not have the divine authority and infallibility she claims, then she is not half right or 95 percent right, but the most arrogant and blasphemous of all churches, a false prophet claiming “thus says the Lord” for mere human opinions. It must be either / or, as with Christ himself: if Christ is not God, as he claims, then he is not 95 percent right or half right or merely one of many good human prophets or teachers, but the most arrogant and blasphemous false prophet who ever lived. Just as a mere man who claims to be God is not a fairly good man but a very bad man, a merely human church that claims divine authority and infallibility is not a fairly good church but a very bad church.

 

The only honest reason to be a Christian is because you believe Christ’s claim to be God incarnate. The only honest reason to be a Catholic is because you believe the Church’s claim to be the divinely authorized Body of this Christ.

 

Peter Kreeft, Catholic Christianity: A Complete Catechism of Catholic Beliefs Based on the Catechism of the Catholic Church (San Francisco: Ignatius Press, 2001), 105.

If the Church was created by Our Lord and given the authority to teach with His authority, then we must obey the Church teaching if we would obey Him (John 14:15, Luke 10:16, Matthew 18:17). If one rejects Humanae Vitae while accepting Laudato Si, or if one rejects Laudato Si while accepting Humanae Vitae, one is a cafeteria Catholic.

 

Refusing Obedience is Disobedience

 

But, instead of accepting the authority of the Church to teach, people prefer to attack. They might attack the entire Church as “being against God,” invoking “mercy” and saying the Church is “judgmental.” Or, they might accuse the Pope and bishops of being in error. In both examples, the assumption is whatever they dislike is error to be rejected. Such a view makes the individual the judge of the Church—changing the Church from Mother and Teacher to Child and Student who must be taught by us.

 

But under such a view, it makes no sense to be a Catholic because it rejects (overtly, or through failing to think things through) what the Church professes to be. As Dr. Kreeft pointed out, if the Church claims to be what she is not, then the anti-Catholics are right and the Church is a monstrosity. But if the Church is what she claims to be, then we must give assent when she teaches, not offer explanations as to why we can ignore a teaching we dislike.

 

Be aware that this is not the fault of one faction. During the pontificates of St. John Paul II and Benedict XVI, it was easier to see this disobedience among “liberal Catholics.” Under the pontificate of Pope Francis, the dissent of “conservative Catholics” is more obvious. But both kinds of dissent were present in both cases—it was just harder to notice the dissent of conservatives against Popes before 2013, while after 2013 liberal dissent against the Pope does not get reported.

 

The thing to remember is, while some sins are more deadly than others, the deadliest sin is the one which sends an individual to hell. For the person who has no intention to use the “right” to abortion available in our country, the sin of abortion is not likely to damn him. But another sin could very well condemn him to hell. This is especially true if we try to hide our dissent by pretending the Church must be wrong.

 

Conclusion

 

If we do this, we are doing the same thing to the Church that the Old Testament kings did with the prophets and the Pharisees did with Our Lord. Instead of considering and obeying the source of authority, we get angry and attack the Church for not saying what we want to hear, or saying what we don’t want to hear. We can pretend that our disobedience is really obedience to a higher source, but Our Lord does not permit this. He said that the one who rejects the Church rejects Him, and the One who sent Him (Luke 10:16). 

 

People can try to muddy the waters and try to argue that they can ignore the Pope when He doesn’t teach infallibly (ex cathedra), but that ignores the fact that the binding ex cathedra definition grows out of the binding teaching of the ordinary magisterium. Our Lord has commanded us to obey His Church. This means we trust Him to protect His Church from error. If we refuse to trust the Church and her visible head, the Pope, it means we refuse to trust the Head of the Church—Our Lord. No matter how we twist history to make a private error or band behavior of a medieval Pope justify disobedience of a Pope who does none of that, Our Lord’s command cannot be evaded. If we think otherwise, we will answer for it.

 

____________________

 

[†] The problem seems to fit “cradle Catholics” as well, and should not be seen as a “convert only” problem. Blessed John Henry Newman’s observation should not be seen as indicting all converts, or only converts.

Do You Really Believe in the Power of God?

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Knowing, Not Knowing, and Knowing You Do Not Know

Accordingly I went to one who had the reputation of wisdom, and observed him—his name I need not mention; he was a politician whom I selected for examination—and the result was as follows: When I began to talk with him, I could not help thinking that he was not really wise, although he was thought wise by many, and still wiser by himself; and thereupon I tried to explain to him that he thought himself wise, but was not really wise; and the consequence was that he hated me, and his enmity was shared by several who were present and heard me. So I left him, saying to myself, as I went away: Well, although I do not suppose that either of us knows anything really beautiful and good, I am better off than he is,—for he knows nothing, and thinks that he knows; I neither know nor think that I know. In this latter particular, then, I seem to have slightly the advantage of him. (Apologia 21)

 

Plato, The Dialogues of Plato, trans. B. Jowett, Third Edition, vol. 2 (New York; London: Oxford University Press, 1892), 113–114.

Introduction

When it comes to the ongoing faction wars in the Church, I suspect many of the participants who attack the Church today as being in error never intend to reject the Church. Instead, they act as they do because they think it is the right thing to do. Unfortunately, what one thinks is the right thing, and what the right thing actually is are often two different things. I think this is an example of the situation described by Socrates’ Apology above—that the person does not know the truth, but does not know about this lack. That is a problem because, if a person does not know that they do not know the truth, they will remain in error while thinking themselves defenders of the faith. 

Unfortunately, one of the problems with social media discussions today is nobody wants to admit that they don’t know something. In fact, implying someone doesn’t know something usually results in an angry response. Bring up the Argument from Ignorance fallacy [†] and people think you’re calling them an idiot. This defensive attitude is unfortunate because every person has a lack of knowledge in some part of their life. The question is, do we recognize this lack and try to learn? Or do we think that what we think we know is all that needs to be known? 

Being Faithfully Catholic Means Constantly Growing

If we are in the latter state, this is harmful for our spiritual health. The Catholic faith requires us to know, love and serve God. That goes back at least to the Baltimore Catechism, and it’s a good summation. We need to know what God revealed, the natural law with which He created the universe, and make use of our natural reason to apply that revelation and knowledge to our personal lives. Being finite beings, afflicted with concupiscence, we do make mistakes in judgment. We do choose the wrong thing. We do miss crucial facts that would change our outlook. And, finally, we do fail to comprehend complex ideas that go beyond our knowledge. There’s no shame in that limitation. But we cannot live that way. As the Vatican II document Gaudium et Spes puts it:

[16] In fidelity to conscience, Christians are joined with the rest of men in the search for truth, and for the genuine solution to the numerous problems which arise in the life of individuals from social relationships. Hence the more right conscience holds sway, the more persons and groups turn aside from blind choice and strive to be guided by the objective norms of morality. Conscience frequently errs from invincible ignorance without losing its dignity. The same cannot be said for a man who cares but little for truth and goodness, or for a conscience which by degrees grows practically sightless as a result of habitual sin.

 

Catholic Church, “Pastoral Constitution on the Church in the Modern World: Gaudium Et Spes,” in Vatican II Documents (Vatican City: Libreria Editrice Vaticana, 2011).

If we refuse to learn, refuse to form our conscience, we have no excuse when we do wrong. And, since Our Lord gave us the Church to guide us, we have no excuse for going astray if we should ignore the Church. As Lumen Gentium puts it:

[14] They are fully incorporated in the society of the Church who, possessing the Spirit of Christ accept her entire system and all the means of salvation given to her, and are united with her as part of her visible bodily structure and through her with Christ, who rules her through the Supreme Pontiff and the bishops. The bonds which bind men to the Church in a visible way are profession of faith, the sacraments, and ecclesiastical government and communion. He is not saved, however, who, though part of the body of the Church, does not persevere in charity. He remains indeed in the bosom of the Church, but, as it were, only in a “bodily” manner and not “in his heart.” All the Church’s children should remember that their exalted status is to be attributed not to their own merits but to the special grace of Christ. If they fail moreover to respond to that grace in thought, word and deed, not only shall they not be saved but they will be the more severely judged.

 

Catholic Church, “Dogmatic Constitution on the Church: Lumen Gentium,” in Vatican II Documents (Vatican City: Libreria Editrice Vaticana, 2011).

In short, we can’t stop with what we think we know on how to live the Christian life. Growing closer to God means learning how to live as He calls us to live. Can you imagine a marriage where one of the spouses couldn’t be bothered to learn about his partner? Not caring what the other thought or felt about things? The successful marriage requires a constant change for the better. Our relationship with God requires the same.

Knowing and Learning

Of course the Church goes back to Our Lord Himself, and the writings of the members of the Church, the Councils and so on is massive. One person cannot hope to learn and master it all, even if they had no demands on their time but this study. So one average Catholic may view the encouragement to learn as an impossible demand and give up hope of understanding. Meanwhile another average Catholic might just decide that what he knows is good enough to pass judgment on Popes.

Both views should be avoided. In the first case, the equivalent of a Ph.D is not necessary for salvation. People with the ability and time to study theology can indeed lend their talents to the Church, but this is not the only way a Catholic can be holy and serve the Church. Each one of us has a calling regardless of education and status in life (1 Corinthians 12:15-26). In the second case, assuming one knows enough is to give up learning about Our Lord and growing in relationship with Him. When such a person encounters something within the Church, new to them, they might assume the idea is heretical without considering the possibility of their lack of knowledge making them misinterpret the issue.

To avoid this state, we need to start with the step of realizing the possibility of our not knowing something, considering the possibility that there is more to the situation than we are aware of. We need to realize that, just because we might think, “I can’t think of any reason why the Pope does/doesn’t do X,” does not mean there is no reason that justifies his actions.

Example—The Pope, Divorce, and Remarriage.

One of the problems I see in the social media debates is confusing the intrinsic evil with the actual responsibility of the person. Intrinsic evil means that some act is always wrong regardless of intention or circumstances. One can never have a just abortion or a just rape for example. But one can have a just war if proper conditions are met.

What some Catholics seem to forget (or perhaps did not know), and what the Pope wants us to remember, is that it is not enough to speak against intrinsic evil. Determining the culpability (responsibility) of the person who acts is part of the confessor’s task.  Certain circumstances can reduce the level of individual guilt (but not the fact that an intrinsic evil is done). Confessors have to assess the knowledge and circumstances that led to the action in determining how serious the sin is. For example, masturbation is an intrinsic evil. One must never do it. But some people have formed compulsive habits that are hard to break. In some circumstances, this compulsion reduces the personal responsibility so the person lacks the consent necessary for a mortal sin. The act is still intrinsically evil, and the person is obliged to work at overcoming this compulsion in cooperation with God’s grace. But this reduced culpability does not mean the Church is calling evil “permissible.”

Some critics of the Pope (including a few I ordinarily respect) say they can’t envision a circumstance where culpability can be reduced. But that is an argument from ignorance fallacy. We need to consider the possibility of things being different from what we think, based on our own experience. 

I believe that some Catholics forget this when it comes to the fight over Chapter 8 of Amoris Lætitia involving the divorced and remarried. Contrary to his critics’ claims, the Pope has not denied that divorce and remarriage is never permissible as long as the legitimate spouse lives. What he calls for is that confessors assess the knowledge and circumstances of each person, in this situation. Contrary to the claims of anti-Francis Catholics, the Pope is not seeking to legitimize divorce/remarriage. He is seeking to restore each person to a right relationship with God and His Church. If [§] it turns out that a Catholic in this situation lacks the conditions that make a mortal sin [∞], then the confessor can encourage the reception of the Eucharist while also guiding the sinner to turn away from sin and return to God. He is not a “liberal” or a “modernist” when he properly applies this.

Is it possible that a confessor can act wrongly, or err in their assessment? Yes, because we are all sinners. But the wrongful action of some confessors or some bishops does not mean that the Pope promotes or supports those things. 

Example—Knowing that differences exist in other nations.

Another thing that people may not know that the situation in Western Europe and the United States is not universal. For example, during the Year of Mercy, the Pope declared that all priests would be granted the facility to absolve abortion [¶]. This did not affect the United States, where the bishops already gave their priests the facility to act in their name, but it did affect other parts of the world. In interviews and press conferences, the Pope has discussed all sorts of different abuses and obstacles to marriage that we in the West have never experienced, but people in other countries have to deal with.

Likewise, things we take for granted, like tribunals, do not exist in some Catholic countries. An open and shut annulment case might take 90 days in the US, but might take years in another country. Other countries might have vicious customs that discourage seeking annulment. In such cases, people might feel trapped into doing things that the Church teaches is wrong. As I pointed out above, this does not change the fact that what they do is wrong. But it might (and might ≠ must) mean that some (and some ≠ all) cases involve reduced culpability. If we do not know these things, we run into the danger of thinking the entire world is like the US, and that his actions are nothing more than laxity. But this is false.

Blind Guides who do not know that they do not know.

4. The root of this schismatic act can be discerned in an incomplete and contradictory notion of Tradition. Incomplete, because it does not take sufficiently into account the living character of Tradition, which, as the Second Vatican Council clearly taught, "comes from the apostles and progresses in the Church with the help of the Holy Spirit. There is a growth in insight into the realities and words that are being passed on. This comes about in various ways. It comes through the contemplation and study of believers who ponder these things in their hearts. It comes from the intimate sense of spiritual realities which they experience. And it comes from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth".(5)

 

But especially contradictory is a notion of Tradition which opposes the universal Magisterium of the Church possessed by the Bishop of Rome and the Body of Bishops. It is impossible to remain faithful to the Tradition while breaking the ecclesial bond with him to whom, in the person of the Apostle Peter, Christ himself entrusted the ministry of unity in his Church.(6)

 

 John Paul II, Ecclesia Dei 

So far, I have talked about people who are unaware of differences, or what the Pope actually said, and simply assume conditions are the same everywhere in the Church. But there is another group of Catholics who are truly dangerous to souls. These are the Catholics who, out of ignorance, assume that differences between their own misunderstanding and what the Pope says to be “proof” that the Pope is in error. They stir up confusion, and then argue that the existence of that confusion is the fault of the Pope they attack. 

This group of Catholics seem intimidating because they pull quotes from obscure Church documents the average Catholic has never heard of. But they sound knowledgable, and the average Catholic, insecure in their own knowledge, thinks their inability to think of a response means it must be true. It is important to remember that their behavior is like the anti-Catholic who distorts a Catholic teaching, and then cites a Bible verse they claim “contradicts” it. But the issue is not the Bible verse, but whether they use it properly. Likewise, the anti-Francis Catholic who cites a quote from Church teaching and contrasts it with something the Pope says has always either misquoted or taken the quote out of context. Often they have never actually read these documents, though they may try to feign otherwise. They often get isolated quotes from websites that argue the Church today is in error. Once countered, they ignore that argument and move on to the next [∑] or ignore that refutation.

For example, when they cite St. Robert Bellarmine on a “heretic Pope,” they make it sound like this is an official Church document. It is not. It is one opinion he lists in a work defending the authority of the Pope (I discuss this HERE). They often misrepresent history of the Church, making it sound like we have had openly heretical Popes in the past, and Pope Francis is merely one more of them. But this too is false. We have three Popes who may have privately held error [£], but never taught it. Since Pope Francis is teaching, if he taught error, it would mean that what the Church believes about being protected from teaching error in faith and morals was false. And once we see that, we realize we can never know if the Church was not in error.

What the average Catholic needs to know about not knowing in this case is, the issue in question is not the Bible or Church documents. It is their interpretation of the documents that are being judged. The authority to interpret how the timeless truths of the Church are applied in each time period fall to the Pope and bishops in communion with him. One judges the dissenter’s claims by how they line up with what the Pope and bishops in communion with him say. When the Pope teaches, even when that teaching is not ex cathedra, it must be obeyed:

892 Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a “definitive manner,” they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful “are to adhere to it with religious assent” which, though distinct from the assent of faith, is nonetheless an extension of it.

 

Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 236.

So, even if you are an average Catholic who has not had the opportunity or time to study all the tomes the Church has produced, here is something important to know—you cannot have authentic Catholic faith in opposition to the Pope and bishops of this generation. Once you know that, you know that despite all the quotes they may produce, these dissenters have no authority to defy the Church today in the name of being faithful to what they think the Church meant in the past. 

Conclusion

To tie all this together, we need to avoid being like the politician who neither knew the truth nor knew he did not know it. We need to know our limitations and if we do not know something, we must recognize this lack and try to learn the truth. You wouldn’t trust a person who claimed to read a medical textbook and rejecting the findings of the AMA to do surgery on you. You shouldn’t trust a person who claimed to read Church documents and rejected the Pope and bishops guide you spiritually either.

We do have a Church, established by God. God promises to protect this Church. In this Church we have a guide to show us how to live. But the dissenter—whether he says the Church is too strict or too lax—is no guide. He is simply someone who does not know of his own ignorance. If you know you do not know, but know the dissenter does not know either and does not know they are ignorant, you are not as bad off as he is.

But knowing is better than not knowing. So it is always good for Catholics, regardless of their state in life and education, to learn more of their faith—always with the Church, and never apart from it.

_______________________

[†] Briefly explained: Just because a person doesn’t know of a reason disproving their position, it doesn’t prove there isn’t one.

[§] What critics forget is the possibility of a diocese investigating and finding zero cases that meet the Pope’s criteria. That’s why I, unlike some Catholics, don’t see Archbishop Chaput’s statement that he’s not changing diocesan policies to be a rejection of the Pope. If a diocese already does these things the Pope calls for, there’s no need to change.

[∞] Intrinsic evil, full knowledge, deliberate consent

[¶] Normally only the bishop, and those priests he permits, can absolve in this case.

[∑] My favorite “war story” of this type was the anti-Francis Catholic who cited one of the sessions of the Council of Trent to try claiming that after Vatican II, the Church was in error. Unfortunately for him, I had read the sessions of Trent (it’s amazing how much of a Catholic library one can acquire electronically) and cited another portion of that same session that contradicted his interpretation. His response was he didn’t have time to “reread” that document. But if he had read it at all, it was quite clear.

[£] Liberius, Honorius I, John XXII. Of these: Liberius’ error is widely debated; Honorius I probably held error but never said anything public; John XXII offered an opinion on a subject not yet defined—and was only defined by his successor.

Thoughts on Difficulty vs. Doubt Regarding the Holy Father

Many persons are very sensitive of the difficulties of religion; I am as sensitive as any one; but I have never been able to see a connexion between apprehending those difficulties, however keenly, and multiplying them to any extent, and doubting the doctrines to which they are attached. Ten thousand difficulties do not make one doubt, as I understand the subject; difficulty and doubt are incommensurate. There of course may be difficulties in the evidence; but I am speaking of difficulties intrinsic to the doctrines, or to their compatibility with each other. A man may be annoyed that he cannot work out a mathematical problem, of which the answer is or is not given to him, without doubting that it admits of an answer, or that a particular answer is the true one. 

 

John Henry Newman, Apologia Pro Vita Sua (New York: D. Appleton and Company, 1865), 264–265.

Blessed John Henry Newman spoke of having difficulties with the Church, but that this never led him to doubt. I think his distinction is a good one: We can have difficulties on understanding a Church teaching, the actions of the Church, or the behavior of a churchman without falling into doubt about the authority of those who lead and teach. I have defended St. John Paul II, Benedict XVI, and Francis. But this does not mean I openly praise everything they have done. There are some things I wish they handled differently. But those actions have never led me to doubt that the Holy Spirit guides and protects the Church from teaching error, or to doubt the Church teaching on the authority of Popes.

For example, I wish Saint John Paul II had not elevated certain individuals to bishoprics, I wish he had not kissed that Quran, I wish he had treated Assisi 1986 like a conference. I wish Benedict XVI had not used the example of “a gay prostitute with AIDS” in the Light of the World interview, and had not lifted the excommunications of the SSPX bishops. I wish Pope Francis would put a moratorium on press conferences, and I wish he would address conflicting interpretations of Amoris Lætitia. All of these things led to confusion in the Church. However, these difficulties have never led me to doubt their orthodoxy. Nor have they led me to doubt or explain away their authority when they exercised it differently than I preferred.

I think this is the difference: The person with difficulties may struggle at times when a Pope does something that seems disruptive. But he doesn’t reject the Pope in some degree, or seek to deny his authority at some level. However, the person with doubts does allow himself to do these things. That doesn’t mean the doubting Catholic is a schismatic—though doubt can lead there. But the doubting Catholic thinks the action of the Pope cannot be reconciled with his own understanding of what the Church should be, and seeks a solution to justify setting aside Church teaching or obedience to the Pope.

I think another insight from Blessed John Henry Newman fits here:

I will take one more instance. A man is converted to the Catholic Church from his admiration of its religious system, and his disgust with Protestantism. That admiration remains; but, after a time, he leaves his new faith, perhaps returns to his old. The reason, if we may conjecture, may sometimes be this: he has never believed in the Church’s infallibility; in her doctrinal truth he has believed, but in her infallibility, no. He was asked, before he was received, whether he held all that the Church taught, he replied he did; but he understood the question to mean, whether he held those particular doctrines “which at that time the Church in matter of fact formally taught,” whereas it really meant “whatever the Church then or at any future time should teach.” Thus, he never had the indispensable and elementary faith of a Catholic, and was simply no subject for reception into the fold of the Church. This being the case, when the Immaculate Conception is defined, he feels that it is something more than he bargained for when he became a Catholic, and accordingly he gives up his religious profession. The world will say that he has lost his certitude of the divinity of the Catholic Faith, but he never had it.

 

John Henry Newman, An Essay in Aid of a Grammar of Assent (London: Burns, Oates, & Co., 1870), 240.

I think he makes a good point that goes beyond converts to the Church. The Catholic who recognizes the divinity of the Catholic faith, established by Our Lord and passed on to us by the Apostles, recognizes that it remains the same Church in AD 33, AD 117, AD 1057, AD 1517, and AD 2017. Our understandings of the Faith deepens over time, which can lead the magisterium to make new definitions or change how teachings are best applied to carry out the Great Commission.

I think his point about the Catholic who accepts what the Church teaches up to this point and the Catholic who will accept the authority of the Church whenever she teaches or changes discipline is vital in recognizing the difference between difficulty and doubt: Do we believe that Our Lord, who established the Church and promised to be with her always, continues to do so? Or do we think the problems we have with the Church means the Church has gone wrong to some extent? I think we must recognize that if we reach the point where we think the Church, in exercising her authority, is wrong or can’t be trusted, we have gone from difficulty to doubt about God protecting His Church.

When facing things that trouble us, we have an obligation not to let our difficulty become a doubt. As the Catechism puts it:

2088 The first commandment requires us to nourish and protect our faith with prudence and vigilance, and to reject everything that is opposed to it. There are various ways of sinning against faith: (157)

Voluntary doubt about the faith disregards or refuses to hold as true what God has revealed and the Church proposes for belief. Involuntary doubt refers to hesitation in believing, difficulty in overcoming objections connected with the faith, or also anxiety aroused by its obscurity. If deliberately cultivated doubt can lead to spiritual blindness.

 

Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 506–507.

We’ve had, at this point, 266 Popes. A handful of these have been morally bad. A couple may have privately held error. But despite the existence of bad Popes—and I deny Pope Francis is one—they never taught error. We need to ask ourselves why. Popes like John XII show we can have Popes who care nothing for serving God and the Church. But they didn’t issue any decrees exempting themselves from keeping mistresses or nepotism. How are we supposed to believe that 265 Popes avoided teaching error, but suddenly Pope Francis broke that streak?

Doubts that try to make that argument actually undermine the Church they hope to protect. If one argues Pope Francis is a bad Pope who teaches error, that person will have no reply—without resorting to the Special Pleading fallacy—to the challenge, “How can you say previous Popes did not teach error?” If one argues (and I have encountered some who do), “Francis refused to accept God’s guidance,” then that one has to answer how Benedict IX, John XII, Liberius, Honorius I, etc., managed to accept God’s guidance despite acting wrongly elsewhere. But if God did protect the Church from our acknowledged bad Popes, then the doubter must explain why He chose not to with Francis. It is only when one says, “God always protects the Church from teaching error,” that they can avoid this dilemma.

This is why I have said it is more plausible to believe the Pope’s detractors have it wrong, than it is to believe that the Pope is teaching error. To believe the Pope teaches error, one must doubt Jesus protects the Rock on which He built His Church. That doesn’t mean we won’t have difficulties with what Popes do. There will be gaffes and misunderstood actions. God protecting Popes from teaching error when they use the teaching office doesn’t mean God protects them from sinning or being a bad administrator of the Church. We don’t have to defend the dark spots in the history of the Papal States, or ill-advised concordances. But when the Pope acts in teaching, or administrating the Church, we are bound to give assent (see CIC 747-754). The only way to avoid refusing obedience or fearing the Church can bind us to accept error, is to work to overcome doubts.

We should consider the words of Monsignor Ronald Knox, who pointed out the underlying point that addresses our problems:

Here is another suggestion, which may not be without its value—if you find yourself thus apparently deserted by the light of faith, do not fluster and baffle your imagination by presenting to it all the most difficult doctrines of the Christian religion, those which unbelievers find it easiest to attack; do not be asking yourself, “Can I really believe marriage is indissoluble?  Can I really believe that it is possible to go to hell as the punishment for one mortal sin?"  Keep your attention fixed to the main point, which is a single point – Can I trust the Catholic Church as the final repository of revealed truth?  If you can, all the rest follows; if you cannot, it makes little difference what else you believe or disbelieve.

(In Soft Garments, pages 113-114. Emphasis added).

And that is the ultimate question: Can I trust that the Church is this final repository? Can I trust that God will protect the Church, under the current Pope, from teaching error? If we can, we can trust God to protect the Church with each Pope. But if we doubt these things, the rest which we profess to believe is on shaky ground indeed.

The Church and the Self-Centered Catholic

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