Topsy Turvy: Reactions to The Cardinal Burke Interview

What Cardinal Burke really said about 'resisting' Pope Francis :: Catholic News Agency (CNA)
Rorate Cæli: Full translation of Cardinal Burke's interview to France 2

I’m seeing some Catholics responding to an interview with Cardinal Burke that brings up a sense of déjà vu. They’re outraged at the words of Cardinal Burke which give an impression of disloyalty.

If what Cardinal Burke said was cited in context and translated with total accuracy, then it goes without saying that Pope Francis was entirely justified in throwing him out from his position. But, practicing what I preach about not rushing to judge Pope Francis on the basis of clips, let me just say that I don’t think that this “if” is true. (And, if you read my blog regularly, you already know I don’t think the Pope “threw him out” either).

Cardinal Burke, responding to a clip of Pope Francis’ oft misquoted “Who am I to judge," said in an interview with a French TV station as saying (assuming that the interpreter from Rorate Cæli did a good job translating—and I simply don’t know one way or another):

[Interviewer:] How do you intend to place pope Francis on the good path?

[Burke, in Italian] On this, also one must be very attentive regarding the power of the pope. The classic formulation is that, "the Pope has the plenitude, the    fullness, of power." This is true. But it is not absolute power. His power is at the service of the doctrine of the faith. And thus the Pope does not have the power to change teaching, doctrine.

[Interviewer:] In a somewhat provocative way, can we say that the true guardian of doctrine is you, and not pope Francis?

[Burke, in Italian:] [Smiles, shakes his head] We must, let us leave aside the matter of the Pope. In our faith, it is the truth of doctrine that guides us.

[Interviewer:] If Pope Francis insists on this path, what will you do?

[Burke, in Italian:] I will resist. I cannot do anything else. There is no doubt that this is a difficult time, this is clear, this is clear.

Those words, by themselves sound damning. But I oppose a rush to judgment. Why? Because in an interview with Catholic News Agency, Cardinal Burke (affirming he was quoted accurately) said he was “responding to a hypothetical situation” and “I simply affirmed that it is always my sacred duty to defend the truth of the Church's teaching and discipline regarding marriage,” and, “No authority can absolve me from that responsibility, and, therefore, if any authority, even the highest authority, were to deny that truth or act contrary to it, I would be obliged to resist, in fidelity to my responsibility before God.”

What Cardinal Burke says is true. The Pope could not absolve him from the responsibility to defend the Catholic faith over error. So we can’t say he was throwing down the gauntlet of rebellion against the Pope. But, if the Pope did not demand of the Cardinal that he teach error, that’s kind of a non-issue.

I think the problem is the video (following the translation—I don’t know either French nor Italian) seems to be excerpted clips from a bigger interview. Also, the interviewer and the presenter seem to be asking leading questions and biased rhetoric. So it feels like we’re not getting the whole picture needed to make an accurate judgment.

If Cardinal Burke intended to make Pope Francis to sound like a man who was heterodox, then I believe it could be said that he did wrong. But if the station France 2 gave an excerpted version of the interview, then we would have to avoid rash judgment and ask whether there is more material on the cutting room floor that would have clarified his relation with the Pope. If so, then Cardinal Burke could not be blamed and I would hope more information would come forward.

In order to avoid rash judgment, I would have to say we could not denounce (or praise as some seem prone to do) Cardinal Burke for disloyalty. We would have to wait and see, being willing to give a good interpretation to his words, asking him to clarify and only if he did turn out to be disloyal, to correct in love.

Practicing what I preach, I will not judge Cardinal Burke without solid evidence. Because there is none, I will not judge him.

Love and Justice Both: Losing Sight of the Big Picture

In dealing with the concepts of the love of God and the justice of God, it’s easy to lose sight of the big picture. It’s easy to get so caught up in focussing on one thing that one forgets that there are obligations to the other side of thing which God calls us to do. We are called, for example, to love those who hate us and to admonish the sinners.

For example, one of the things I notice when it comes to people being offended by the Church is that they tend to be too close to the issue to consider it objectively. It’s natural to feel threatened when someone is personally affected by an issue. But the problem is, when a person takes it too personally, they may lack the objectivity to listen to what needs to be said. It’s important to note that this is not limited to one faction or another. It’s not something that only happens to other people. Each one of us can feel attacked by something we need to hear and respond by refusing to listen. It’s common to hear things like, “God doesn’t care about your rules,” or “you need to stop being legalistic."

This becomes a problem when it comes to denying Church teaching because, as Catholics, we believe that the Church teaching has authority because Christ Himself gave the Church authority to teach, and so the denial of the Church is a denial of Christ. For example, if Jesus did tell Peter in Matthew 16:19 and the rest of the apostles in Matthew 18:18 that what they bound on Earth is bound in Heaven, then God does care about the rules of the Church.

Of course, God also cares about how we apply His rules. While we cannot set His commandments aside, it is possible to forget about the side of compassion and mercy required in teaching His commandments. The possibility of being so focussed on punishing the guilty and worrying about somebody “getting away with” things is dangerous. The possibility of a past mistake or sin repented of is not seen as relevant. If Bishop X once held a problematic position, he cannot ever be trusted again and whoever considers the possibility is not to be trusted either.

So it seems there is a problem with people confusing both what truth requires and what compassion requires. It seems like certain people think that God being loving and merciful cannot condemn the actions being done. From that error, it becomes easy to make one of two opposite false conclusions. Either the person...

1. wrongly assumes that compassion and love means the Church cannot say things we do are wrong.
2. wrongly assumes that compassion and love means the Church is failing to teach right and wrong.

That’s the danger of becoming so rigid or so attached to one’s sins that one loses sight of the big picture—that God is both loving and just. Ignoring one of these in favor of the other is going to give a person a distorted view of God and what we are called by Him to be. Losing sight of God’s justice means expecting God to just turn a blind eye to our sins. Losing sight of God’s love means viewing the sinner as an enemy to oppose instead of a person in need of salvation that we have to reach out to.

Both views need to be opposed. The person who does not want to change his or her ways, and thinks of Church teaching as “manmade rules” are creating a false image of God and risking their souls over a lie.  The person who thinks of the sinner as “the enemy,” are claiming the role of judge that they are not allowed to have, risking becoming alienated from Christ and His Church. We need to realize that the role of the Church does not embrace either extreme. Rather, the Church loves the sinner, while rejecting the false ideas the sinner clings to. The role of God’s teaching is to lead us in living according to His will. Those who have not fallen into a particular sin are called to help their brethren who have and love them—even if the response we receive from them is hostile.

We are called to love and follow Our Lord Jesus Christ, and that means heeding the Church He established (Matthew 18:17). That also means serving in love in doing so. We can’t just point to the failures of the “other side.” We have to consider our own actions in relation to these two pitfalls.

TFTD: How Dare Those Catholics Require Catholic Schools to Act Catholic?

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What About the Troubled But Faithful?

Introduction—The Troubled Catholics Wanting to Be Faithful Are NOT Bad Catholics

In my recent articles about the rebellion in the Church, I focussed mostly on the people who were being obstinate because the Church was taking an approach they did not like or did not match their political preferences. However, there is one group I tended to only mention in passing. It occurs to me that some might think I was lumping this group in with the disobedient. So I thought I would talk more about this group—the troubled but faithful Catholic who is trying to make sense out of the claims and counter-claims made about what the Pope or the Church after Vatican II is doing.

First of all, I want to make clear that the people in this category that I have met are not disobedient. They want to know which claims are correct so they can faithfully follow the claims of the Church. Some of them may have been recent converts or reverts and are not confident in their knowledge of the Church. When they encounter someone who seems more knowledgable or confident about what they hold about the Church, they begin to wonder if perhaps these people might know more about the faith and should be listened to.

The danger to these Catholics in this case is that not all of the people who seem confident about their faith are representing the true faith, but are actually representing their preferences as doctrine. So when these Super Catholics start attacking the Pope or bishops because they dislike what is said, the troubled but faithful Catholic is in danger of being misled.

So the question of the troubled but faithful Catholic is understandable—who is to be heeded and who is to be ignored—is not unreasonable. There are examples of Catholics, laity, religious, priests and even bishops whose words, actions or inaction causes scandal. How can we say “trust the Church” when we don’t know if the individual priest or bishop is trustworthy? I want to make clear that I don’t consider this question to be the sign of a bad Catholic. I see it as the sign of a Catholic who wants to be faithful but is afraid to have their trust betrayed.

So, based on some of the things I have encountered on my blog and in talking with friends, here are some of the things that strike me as possibly helping the Catholics who fall into this category.

Fallacies of Composition and Division

There are two ways of thinking that seem natural and reasonable, but are actually misleading. They are known in logic as the fallacies of composition and division. I include them, because they can trip up the faithful Catholic who is troubled by dissent and scandal.

The fallacy of composition works this way: A is a part of B. A has flaw X. Therefore B has flaw X. The response is, “not necessarily.” For example, take the argument “Father Harry Tik favors contraception. Father Harry Tik is a Catholic. Therefore the Catholic Church favors contraception. This is false because in this case, the priest in question is in opposition to the teaching of the Church. Unfortunately this one is widespread. People encounter a bad priest or bishop and assume the whole Church has that badness. The fallacy of division works this way: A has quality X. Therefore every part of A has quality X. Again, the response is “not necessarily.” For example, take the argument, “The Church is pro-life. Therefore every Catholic is pro-life.” People like Nancy Pelosi show this is false.

The important thing to remember from these fallacies is that a person can’t make assumptions that the whole is bad on the behavior of some, nor that the individual must be good on the basis of the beliefs of the whole. Remember Jesus’ parable of the Kingdom of God being like a net cast into the sea (Matthew 13:47-50). It catches the good and the bad alike.

The Teaching Authority of the Church is Living, Not Dead

The history of the Church goes back to AD 33. The Church teaching authority has taught a lot in that almost 2000 years. There’s a lot written down which benefits the Church. But we don’t rely on those written documents alone. If we did, we’d be in the same boat as the supporters of sola scriptura, with about as many interpretations as interpreters. With a living magisterium, we recognize that it is the current Pope and the bishops who teach in communion with him who has the authority to teach at this time what is and what is not a proper interpretation of the Church teaching. When Pope Francis dies or steps down, it will be his successor who has that authority.

Once we recognize that, we can see that the Catholic who tries to claim faithfulness while denying or ignoring the teaching authority of the current Pope and the bishops is leading people astray. From the earliest days of the Church, people were clear on that. St. Ignatius of Antioch, for example was constantly exhorting people to respect the bishop and not to be in opposition to him (Epistle to the Magnesians, Chapter VII. Epistle to the Trillions, Chapter II. Epistle to the Philadelphians, Chapter VII. Epistle to the Smyrnæans, Chapters VIII and IX).

Yes, at times we do have faithless bishops who do not shepherd well, and on some occasions, teach error. In such cases, we are to pray for the bishop in question. But that doesn’t give us the right to ignore the teaching authority of the Church under the Pope.

Remember—Some People Put Forward Their Opinions As Doctrine

As human beings, each Catholic has their own preferences on what things should be like in Church. For example, I prefer the ordinary form of the Mass (respectfully celebrated of course) over the extraordinary form of the Mass, but I have no objections to the extraordinary form of the Mass or those who prefer it. Some Catholics however think the ordinary form was a mistake and should be repealed. Of them, some of them accuse the Church of falling into error. We need to remember that, while we may like a specific way for the Church to do something, it is up to the magisterium to determine what is best for the Church—theirs is the responsibility, theirs is the authority. If it troubles us, we can make our concerns known, but we need to remember that the bishop is the authority of the diocese and the Pope has authority over the whole Church. The Vatican I document Pastor Aeternus tells us in Chapter 3:

If then any shall say that the Roman Pontiff has the office merely of inspection or direction, and not full and supreme power of jurisdiction over the universal Church, not only in things which belong to faith and morals, but also in those things which relate to the discipline and government of the Church spread throughout the world; or assert that he possesses merely the principal part, and not all the fullness of this supreme power; or that this power which he enjoys is not ordinary and immediate, both over each and all the Churches and over each and all the pastors of the faithful; let him be anathema.

Which means that when the Pope sets things in place for the good of the Church, we do not get to appeal to something beyond the Pope. We can ask him to consider it our way, but if he says that it shall be done this way, we can’t say “No, I’ll do it that way!” But some people do, and believe the Church errs, not them. Such people can be a danger to the faith because they have convinced some that the Church has fallen into error and can no longer be trusted. Such people cause a great deal of confusion for the troubled Catholic who wants to be faithful, and such people blame on the Church for the confusion.

So I would stress that when you encounter someone who says that the Church as a whole is in error, they are not a reliable guide.

Misinterpretations Happen More Than You Might Think

We don’t have to have a malicious media to get news about what the Pope says wrong. All it takes is a lack of knowledge to understand how the Church works and how she teaches. The Pope doesn’t formally teach in press conferences or in interviews or in personal books (St. John Paul II’s Crossing the Threshold of Hope or Pope emeritus Benedict XVI’s Jesus of Nazareth are not teachings of the Pope). He teaches in encyclicals, exhortations, motu proprio, and others. But the modern media seems to be focussed on the big scoop and they tend to think of Church teaching as party politics. So, when they come across words that sound like (to them) a change in Church teaching, they report it as a Church teaching. 

The modern media also tends to mirror each other. When one news source begins talking about “The Pope says X!” soon, all the news sources are talking about how the Pope said X, expanding on it with their speculation (See HERE for a parody of how this works). When this happens, people tend to believe it and when someone contradicts this, claiming it to be a misquote or taken out of context, people tend to not believe it. (“Who am I to judge” was taken out of context. “Breed like rabbits” was a misquote and so on). Some people accuse the apologists of trying to “explain away” what was said. But the transcripts do show that what was said and what the media reported are not always the same.

Now, the Vatican does have one weakness, and that is being slow when it comes to getting the full transcripts out there. I would hope that they catch on and release the transcripts as soon as possible, not relying on the members of the media to accurately report things they don’t understand properly. That wouldn’t help in cases where the Catholic is only aware of secular news sources (I strongly recommend Vatican Information Service and ZENIT), but if the full transcripts would appear on the same day as the interview or press conference, it would probably deflate a lot of the misinformation.

But here’s something to consider. How many times do the anti-Catholics dredge up the stories about how we “worship statues” for example. No matter how many times we deny that this is true, no matter how eloquently we explain what we do believe, you’ll come across someone who gets it wrong. So that’s why I have to disagree with the people who say that “If the Pope spoke clearly, this wouldn’t happen every time.” Yes, it can and does. St. John Paul II’s writings on economic justice was constantly misrepresented as being a turn in the direction of socialism. Benedict XVI’s Caritas in Veritate was also represented this way. When St. John Paul II wrote Veritatis Splendor and Evangelism Vitae, the media’s first question was “Is the Pope changing Church teaching?” When Benedict XVI was interviewed in Light of the World, reporters around the world misinterpreted a hypothetical example of a “homosexual male prostitute with AIDS using a condom” reporters assumed he was perhaps moving towards approving homosexuality and definitely was changing Church teaching on condoms when it came to people with AIDS.

So, it is not true that the media wouldn’t keep misrepresenting the Pope if he spoke clearly—they did the same thing with his predecessors… constantly.

Conclusion

The thing I would most want to say to encourage the faithful Catholic who is troubled by what they see around them is this: Trust that God protects His Church, and His Church is centered around the Pope and the bishops in communion with him. Yes, there will be snags. Like us, they are human and sometimes they will goof up. Sometimes individuals in the Church may play the part of Judas. But we need to remember that God will not permit His Church to teach error in matters of faith and morals. Because even when the teaching is not ex cathedra, we have to give our assent to it (see CCC #892). It makes no sense for God to insist that we obey the Church in sinning against God or else be guilty of sin, so it is reasonable to expect God to protect the Church from teaching error when we must give assent or be guilty of sin.

This isn’t a call for blind obedience. It is a call for trust in The Lord.

May God Bless you in your seeking to be faithful to Him. I pray this article will be a help and not a hindrance.

Reflections on the Anti-Francis Mindset

Introduction

One thing seems clear from reading comments and articles from a certain subset of Catholics is that we do have a strongly anti-Francis mindset that exists in the Church. To this mindset, the Pope is to blame for how the media reports his words and is believed to have whatever motive the media attributes to their report on his words. It can be quite demoralizing for the Catholic trying to be faithful, and encountering Catholics who seem much more confident in their allegations than they are in questioning them. It’s easy for these Catholics to begin to doubt themselves and wonder if they have perhaps missed the point because they continue to run into these allegations.

The problem with this mindset that demoralizes others and undermines trust in the Pope is it assumes two things that needs to be proven:

1. That the media reports are accurate.
2. That the motives attributed to the Pope are true.

Unless both can be established, it is a rash judgment to assume bad will or bad teaching from the Pope.

Thus far it turns out that every time the media has focussed a story around the Pope planning to change Church teaching by using a quote, that quote was only a part of what the Pope said and when viewed in context it shows he did not say what the the media reported. When this happens over and over again, a person should recognize that certain sources are simply unreliable. But instead, the anti-Francis mindset assumes the Pope is unreliable.

Shocking News—Arnobius of Sicca blog Denigrates the Pope… OK, not really...

Think of it this way. Look at my first paragraph. See how many quotes you can create that could make me sound like I am opposed to Pope Francis. These are the ones I found with a cursory look:

• “we do have a strongly anti-Francis mindset” (implies I am speaking of the whole Church and I am a part of it).
• “the Pope is to blame for how the media reports his words” (Hey! Even the Papal defender Arnobius of Sicca says it’s the Pope’s fault!)
• “It’s easy for these Catholics to begin to doubt” (when taken with the other two partial quotes, sounds like I am saying the Pope is causing the doubt)

In other words, a person looking for quotes to bolster the image they want to give could even take my own blog which defends the Pope and make it sound like I am blaming him. I did say all of these things. But I didn’t say them in the context one might be led to believe. In fact, I’d oppose all of these claims. I wouldn’t be to blame for a reporter skimming my first paragraph and grabbing a few lines that caught his eye and making a story out of it. It would, in fact, be unjust to say I should have expressed myself better to avoid such misinterpretation. 

Who Watches the Self-Proclaimed Watchdogs of Catholic Authenticity?

That’s how it seems to work with the Pope. For the secular news reporter who has a negative view of the Church teaching, thinking it is judgmental and harsh and wishes it would change, words that talk about loving the sinner and presenting God’s love can sound like “A CHANGE IN TEACHING!” (and there’s another quote in my blog that can be taken out of context). It isn’t any such thing of course. Then the Catholic who has an antipathy towards the Pope—and certain Catholics have been antagonistic to his election to the papacy on account of his stand as cardinal on the extraordinary form of the Mass and have been hostile ever since—see this as justifying their hostility.

Like ripples from a rock thrown into a pond, this mindset affects other Catholics who equate such sites as defenders of Catholic orthodoxy. If they oppose the Pope, some are led to believe that the Pope should  be opposed . . . after all, if it wasn’t true, they wouldn’t have said it right? So the reputation of Pope Francis as heterodox continues to spread. Nobody asks the question as to whether these self-proclaimed watchdogs of orthodoxy are in fact orthodox themselves?

This is a problem because the individual or small group does not have such authority to teach at all—especially if they try to teach contrary to the Pope and the bishops in communion with him. God has entrusted the successors of the apostles with the authority to bind and loose—not people with a blog and a laptop (and, yes, that includes me). The person who tries to advocate opposing the Pope when he teaches is a rebel, not a faithful Catholic.

Does a Political Platform Judge the Catholic Teaching? Or Does the Catholic Teaching Judge the Political Platform?

That brings us to another problem. In the 1980s and 1990s, it was easy to equate conservative politics with Catholic orthodoxy. The Church was strong on her affirmations of abortion, “gay marriage” and similar issues as morally wrong. Politicians who opposed the Church on these things were liberal. Politicians who agreed with the Church were conservative. Simple enough—or so we thought.

It was never that simple. Church teaching and conservative politics never entirely overlapped. In some cases conservatism had positions which were also incompatible with Church teaching. In others, the motives for a shared teaching were difference. The Church had positions on social justice that were sometimes confused with political liberalism. St. John Paul II and Pope emeritus Benedict XVI also spoke on the social problems in capitalism that needed to be reformed—and were accused of “moving to the left.” They spoke on environmental issues—and were accused of "moving to the left.” They spoke on compassion for illegal immigrants—and… well you get the point.

So, what we see happening with Pope Francis, happened before with his predecessors (Ecclesiastes 1:9-11). They were praised for things members of a political happened to agree with (even if held for different motives), and attacked when such groups disagreed. Thus the simultaneous mutual claims by right and left that the Pope supports the other side. Like the Self-Appointed watchdogs mentioned above, political platforms do not have authority to teach. Political parties can take positions that the Church must condemn as incompatible with the Christian obligation. When they do, the Church condemnation is not partisan, but a warning for us to think about where we are in relation to God.

So, when our political beliefs feel threatened by the teaching of the Church, maybe the issue is not a bad Pope. Maybe we’ve adopted a political belief incompatible with the faith.

The Either-Or Fallacy

In addition, we need to remember that there are many times that the truth is not found in the formula of “Either A or B.” Sometimes both A and B are condemnable. Sometimes neither A nor B is condemnable. Republican and Democrat parties disagree with each other, but it is not a case of one being always true and the other always false. Yes, sometimes one party is in error while the other is not. But, sometimes both can be in error. Or sometimes their disagreements are over ways and means which are both in keeping with Church teachings. So we always need to ask what is true, what is in keeping with the Church teaching. That’s not just something we ask about others. It’s what we need to ask about ourselves.

Conclusion

These seem to be the problems with the anti-Francis mindset in the Church. There’s a lot of motives for it, whether misunderstanding or disagreement. But each person who doubts or outright opposes the Pope needs to answer some questions: On what basis do you justify yourself? Pope Francis is not an Alexander VI or John XII. He’s not a John XXII. There’s no moral behavior to scandalize or personal belief to be corrected. Where did your doubt come from? From your own belief? Then how do you know you have not gone wrong yourself? From the assertion of another? How authoritative are they? From your politics? Remember we must “Render unto God.” Do you think he is teaching error? Remember that the gates of hell will not prevail against the Church.

The fact is, the Church is led by the successors of the Apostles, not the bloggers or the people who prefer the extraordinary form of the Mass. The magisterium has the authority and the responsibility to determine whether a belief is compatible with the teaching of the Church, not the bloggers or the fans of the extraordinary form. That’s ultimately the problem with the anti-Francis mindset. It would rather deny that God protects the Pope from teaching error than admit the possibility of being wrong about what the Church teaching requires us to do.

Now not all of these people are doing this out of malice. Some have simply been deceived by the hype. Some have not thought things through. Perhaps some are acting out of Scrupulosity. But some may have fallen to pride and decided that only when the Church goes their way that it is to be obeyed. I personally won’t judge the reason or the motive. But I will say that the anti-Francis mindset is an error and must be rejected.

Approaching the Sinner: Reaching Out in Love? Or in Judgment?

I can understand the reactions of the current rebellion in the Church—I don’t condone it, but I understand it. There is a dual reaction to anything that sounds funny. There is fear that those who are dissenters against Church teaching will get their way and change the teaching of the Church. There is also anger over the apparent inactivity of those responsible for leading the Church when it comes to these dissenters. When you think of it this way, it’s easy to start thinking of the Church in terms of “good guys” and “bad guys.” This is entirely natural.

However, even though it is natural, it is not what we are called to be as members of the Catholic Church. We’re called to take part in the Great Commission (Matthew 28:18-19):

¹⁸ Then Jesus approached and said to them, “All power in heaven and on earth has been given to me. ¹⁹ Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, ²⁰ teaching them to observe all that I have commanded you.* And behold, I am with you always, until the end of the age.”

God does not rejoice in the death of the sinner (See Ezekiel 18:31-32 and Ezekiel 33:11), and wants their salvation. He also sends His Church to reach them. In different ages, the Church can use different means to reach them. While individually we may have a preference for a specific method, we need to recognize that ultimately the teaching authority of the Church sets the tone, and we need to avoid undermining their work.

What we always need to keep in mind is that our task is not to take part in the condemning of sinners to damnation, but to reach out to them in love, telling them of the need for salvation, but letting them know that they are loved. At times, we need to admonish and warn the sinner. But if we don’t show our love for the sinner, instead giving them a sense of “you sinners disgust me,” then we will not be effective in our ministry.

Pope Francis gets a lot of flack here. Some Catholics accuse him of being too soft, too lenient when it comes to dealing with the sinners. But I am reminded of a similar story about another man named Francis—St. Francis de Sales. Consider this from an 1887 book on saints speaking about St. Francis de Sales and his approach as bishop of Geneva.

At times the exceeding gentleness with which he received heretics and sinners almost scandalized his friends, and one of them said to him, “Francis of Sales will go to Paradise, of course; but I am not so sure of the Bishop of Geneva: I am almost afraid his gentleness will play him a shrewd turn.” “Ah,” said the saint, “I would rather account to God for too great gentleness than for too great severity. Is not God all love? God the Father is the Father of mercy; God the Son is a Lamb; God the Holy Ghost is a Dove, that is, gentleness itself. And are you wiser than God?”

 

[From: John Gilmary Shea, Pictorial Lives of the Saints (New York; Cincinnati; Chicago: Benziger Brothers, 1887), 67–68.] 

The concern for showing love for the sinner was not an example of “modernism,” or other errors. 

Unfortunately, some people fall into the other error. They believe that if we are called to love, we cannot say that what they do is wrong. That’s never been taught by the Church at all, and those who accuse (or praise) the Pope of saying so have missed the point. Our Lord Himself has spoken about the dangers of hell and the need to repent. In Matthew 7, (the chapter where He warns about judging—so often taken out of context), He warned:

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.

and:

²¹ “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. ²² Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?’ ²³ Then I will declare to them solemnly, ‘I never knew you.* Depart from me, you evildoers.’

But Jesus, even when warning of the reality of hell, never stopped loving the sinners. He loved the tax collector. He also loved the Pharisee.

So, this makes me think about how we are acting in the blogosphere and in the comboxes. What kind of witness are we leaving? Do we show that we love, and desire the salvation of, Obama or Pelosi? Or the person struggling with same sex attraction? Or the atheist? Or how about Fr. Hans Küng? Cardinal Kasper? Fr. Richard McBrien (who died recently) How that bishop or pastor you can’t stand? Do we pray for them? And by pray, I don’t mean “Oh Lord, please make Bishop So-and-so not be an idiot!” Do we show our love for these people in our prayers?

I don’t say this judgmentally. Lord knows I have been rude and sarcastic. I get pissed off with the Super Catholic who thinks they cannot err while the Pope can. So I certainly need to learn to practice what I am preaching here. Indeed, next week I might be back to being sarcastic and mocking of those I disagree with, and I certainly need your prayers.

I just ask that all of us who witness the Catholic faith, whether face to face, by blog, by Facebook or Twitter (or whatever else is popular out there)—let’s remember that how we act is a part of our witness as part of the Great Commission. And let’s pray for each other as well.

Rights vs. Freedom? That's a Distorted Argument!

I encountered a blog which raised an interesting point on the way the media is framing the concerns over religion and the demands to recognize same sex “marriage.” It’s an article worth reading, because it points out the propaganda used in this debate. While I doubt I will do as well as they have, I’ll do my best to offer my own thoughts on this, hoping that it serves a purpose as well.

The basic media argument is that the dispute is between “gay rights” and religious freedom.” It is asserted that rights must take precedence over freedoms. Therefore the religious freedoms have to accept the rights of others. You can replace “gay rights” with “reproductive rights” and it’s the same argument. Those people who believe their religion requires them to stand up and oppose something as morally wrong are portrayed as wanting special privileges and are opposed to equal rights for all. When argued in this way, it becomes easy to make a person think they must support the “rights” over the “beliefs,” even if they don’t like that particular “right."

The problem is, this is a “have you stopped beating your wife?” proposition (a complex question fallacy). The classification of rights and freedoms are done by those who are predisposed to a certain outcome, and people are falling for it. We have courts who are labeling a preferred position as a “right” and the opposing position as a “freedom” or an “opinion.” So if the media puts the issue in the concept of rights vs. freedoms or opinions, the Christian is going to come across looking cold hearted or bigoted.

What people who frame the issue this way forget is that religious freedom is an actual (as opposed to made up right—the right to conduct our lives as we believe we are morally obligated to live. That’s not the same thing as living our lives as we like to live. I may like the idea of not having laws about theft affect me when I’m short of cash, but that’s not a right. However, not being forced to do something I think is morally evil, that is a right—a right that people have gone to prison over rather than do what they think is morally wrong. 

The problem is, people tend to misunderstand the concept of what freedom of religion is—it’s one of a list of things the government cannot interfere with, according to the 1st Amendment:

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

The First section of the 14th Amendment makes clear that the states cannot interfere with rights either (so you can’t argue that this only applies to Congress). So, in effect, the governments (national, state or local) cannot force a person to do what their religion teaches is evil, cannot silence them from speaking out on what they believe is wrong, publish openly on what they think is wrong, cannot prevent them from peaceably assembling to oppose things they believe to be morally wrong and to petition the government for redress. This isn’t a potpourri of various rights that lumps unrelated things together. It’s recognizing that people cannot be compelled by the state to participate in what they believe is evil, nor silence them from opposing injustice.

By seeking to portray religion as a “mere” freedom, the tactic allows people to deny a real Constitutional Right in favor of an invented one (“right to same sex marriage,” or the “right to reproductive freedom”). By that token, the freedom of speech is merely a freedom, as is the freedom of the press. If the government can set aside religious belief on the grounds that it is merely a “freedom,” then the government can set aside the freedom of speech as well.

So, recognizing this tactic, we need to stop letting people get away with using it. When the person tries to contrast their “rights” against our “freedoms” or “opinions,” we need to remind them that this is a false contrast and our concerns are protected by rights. While that may not convince the courts or legislative bodies or the Presidency, it will at least force people to recognize that the government is violating rights. Regardless of their opinions that get turned into law, we must stand up for what we believe God wants us to do, seeking to help others understand why this applies to all.

(Edited 1/31/15 to clarify a line which sounded like I thought these modern inventions were rights. Sorry for the vagueness)

Here Comes Hypocrisy (yet again...)

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Emotion and Reason (and, no, they're not necessarily in Opposition)

I had a strange experience this morning. In response to a comment I made on Facebook supporting the distinction the Pope made against the misinterpretations of his words concerning responsible parenting, a couple of people took offense thinking the Pope and I were condemning “unplanned” pregnancies. It gave me a little insight as to what it was like to be the Pope when people start accusing you of saying something you did not say and never intended people to take away from what was said. These people were angry and because of their anger they were incorrectly judging what was said. It is a common problem that we need to be made aware of.

I think the problem is, Western society has moved away from rationally looking to understand what was actually intended and instead treats the emotions that arise from a statement as an infallible interpretation over truth or error. In other words, we see a statement that evokes a passion, and automatically assume that how we emotionally perceive it as being what the speaker or writer meant. The problem is, passions aren’t infallible. On the contrary, they are very fallible and easy to manipulate—that’s the entire purpose of propaganda. 

That’s not to say that we need to be like the Vulcans of Star Trek. Emotion, by itself is not good or bad. What makes them good or bad is what we do as a result of our emotions. The Catechism speaks about emotions in this way:

1768 Strong feelings are not decisive for the morality or the holiness of persons; they are simply the inexhaustible reservoir of images and affections in which the moral life is expressed. Passions are morally good when they contribute to a good action, evil in the opposite case. The upright will orders the movements of the senses it appropriates to the good and to beatitude; an evil will succumbs to disordered passions and exacerbates them. Emotions and feelings can be taken up into the virtues or perverted by the vices.

So, anger (for example) that rouses us to act for what is right is good. anger which rouses us to hate, judge rashly or attack others is bad.

But sometimes, emotions can be misapplied. If a person misunderstands something, it is easy to think something is when it is not, or is not when it is. In such cases, emotion can be misapplied. That’s how people can believe that a dictator has people’s well being in mind and follow him to destruction. That’s also how people can believe that Church teaching is based on hatred.

In fact, there’s a logical fallacy which is known as the appeal to emotion. It involves the association of a feeling with a claim. X makes us feel good, so X must be true. Y makes us feel bad, so Y must be false. But a skilled speaker can lead people to think in a certain way. They can make people think that marriage is about emotional happiness, and whatever interferes with that happiness must be wrong. As a result, the Church teaching on divorce/remarriage or same sex relationships is portrayed as interfering with emotional happiness, and therefore must be called “against love,” evoking negative emotions against the Church teaching.

I also see it happen in cases of fear. Let’s face it. There is dissent from Catholics, including open defiance of Church teaching by politicians who then insist they are good Catholics. That dissent is wrong, and it is an appropriate emotion to be angered to defend the Church—provided we do it in a morally good way. But the appeal to emotion can also be used here. If one attempts to manipulate emotion to treat a different way of expressing truth as if it were dissent, then people can be led by their emotion of anger to oppose a legitimate teaching of the truth. The teachings of Vatican II and the words of Pope Francis have been the target of angry Catholics who have been led to think of this as error fomenting dissent.

We need to realize that while emotion is not wrong in itself, it cannot be used by itself to form our reactions to things. We also need reason to help us find out what is true. Reason can be defined as the ability to “think, understand, and form judgements logically.” The Catechism speaks of reason as an important part of determining right and wrong:

1704 The human person participates in the light and power of the divine Spirit. By his reason, he is capable of understanding the order of things established by the Creator. By free will, he is capable of directing himself toward his true good. He finds his perfection “in seeking and loving what is true and good.”⁷ (339; 30)

1705 By virtue of his soul and his spiritual powers of intellect and will, man is endowed with freedom, an “outstanding manifestation of the divine image.”⁸ (1730)

1706 By his reason, man recognizes the voice of God which urges him “to do what is good and avoid what is evil.”⁹ Everyone is obliged to follow this law, which makes itself heard in conscience and is fulfilled in the love of God and of neighbor. Living a moral life bears witness to the dignity of the person. (1776)

So, in determining right and wrong, it’s not enough to have emotions about what we see or hear or read. We need to use reason to see whether we understand properly what is going on, and accurately form judgments on these events. When we properly understand, our emotions can be a driving force to right wrongs, or care for others, or other good things. But when we don’t properly understand what we see, hear or read, our emotions can be like an angry mob which acts destructively.

So, it is good to use our emotions and passions to contribute to a good action. But we need our reason to avoid having them contribute to an evil action. It’s something that we need to remember. Emotions can be manipulated and they can be wrongly applied. So we must, by an act of will, control our emotions and not give in to any impulse that comes along.

"This is a Rebellious People..."

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TFTD: It's Time For Catholics to Stop Rashly Judging the Pope

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TFTD: My Moment of Conversion on Abortion...and Other Things

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Thoughts on Catholics, Obedience and Pope Francis

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Let's Look at Things Differently...

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On the Interpretation and Misinterpretation of the Pope's Words.

Interpretation of the Pope's Words

Here we go again… the Pope had a news conference (HERE’S the transcript) and once again people took a soundbite out of context, with people either praising or condemning him for something he did not say

Fact of the day: The Pope did not use the term "breeding like rabbits" like the secular media (and some Catholic media) have twisted the actual quote into. What he said was:

"That example I mentioned shortly before about that woman who was expecting her eighth child and already had seven who were born with caesareans. That is a an irresponsibility That woman might say 'no, I trust in God.’ But, look, God gives you means to be responsible. Some think that -- excuse the language -- that in order to be good Catholics, we have to be like rabbits. No. Responsible parenthood. This is clear and that is why in the Church there are marriage groups, there are experts in this matter, there are pastors, one can search; and I know so many ways that are licit and that have helped this. You did well to ask me this.

Another curious thing in relation to this is that for the most poor people, a child is a treasure. It is true that you have to be prudent here too, but for them a child is a treasure. Some would say 'God knows how to help me' and perhaps some of them are not prudent, this is true. Responsible paternity, but let us also look at the generosity of that father and mother who see a treasure in every child."

In other words, one has to use prudence, which the Catechism defines as:

1806 Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; “the prudent man looks where he is going.”⁶⁵ “Keep sane and sober for your prayers.”⁶⁶ Prudence is “right reason in action,” writes St. Thomas Aquinas, following Aristotle.⁶⁷ It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. The prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid.

The Church recognizes that, in certain circumstances, one may need to practice abstinence for the health of the mother, and not be presumptive that God will protect the individual mother from consequences. That makes sense when you think of it in the sense that things that are good by nature but can be misused when not discerned. For example, food is good but the person suffering from diabetes or obesity needs to determine when and what to eat. Such cases tend to be individualized. The person with a blood sugar reading of 120 does not need to take the same care as the person with the blood sugar level of 300, and we ought not to assume all circumstances are the same. The same applies to large families. Not all parents of large families are imprudent, and it would be wrong to interpret the words of the Pope as if that is what he was saying.

The Misinterpretation of the Pope’s Words

But that seems to be what people seem to be assuming.

The Pope, being so clear on his support for Blessed Paul VI and the encyclical Humanae Vitae, blocked the media from making his words sound as if he supported contraception. So instead, the distortion of his words is to make it seem as if the Pope supports small families. But in fact, the Pope did praise the parents of large families as generosity. So, such an interpretation cannot be supported.

Unfortunately, that misinterpretation is being applied to his words and some Catholics who have large families seem to be feeling hurt by the Pope as if he was responsible for this “small family” accusation. In other cases, I have heard of Catholic families being confronted by the (distorted) words of the Pope to accuse them of being imprudent—without any consideration as to whether the Pope’s actual words applied to their circumstances.

Because these are misinterpretations and not the Pope's point. He praised the generosity of large families in the same quote, so we know we can exclude any ZPG interpretations. But, at the same time, some people feel guilty if they have to practice periodic abstinence or undergo a hysterectomy out of medical necessity, and some societies favor large families without consideration of the health of the mother. Some families which need to make such considerations just do not consider consequences. 

As I see it, the Pope is speaking to these people, gently telling them that they have a right or, in some cases, an obligation to look to their health or financial situation. The point is, God is will not be judging couples on account of how many children they had in relation to how many children they potentially could have had. God will look at whether couples were open to life according to their circumstances. Some married couples will be able to be raise a large family in their circumstances. Others may be limited by factors of health or poverty. In doing so, the person is not permitted to use immoral means to achieve this end, for example contraception or abortion.

Finally, there seems to be a small group of Catholics who are criticizing the Pope because he did say that fertility at all costs is not the Catholic way. These are the ones who get alarmed by the fact that groups like the Muslims are having more children than Catholics and think the response is that every able bodied Catholic family needs to start cranking out eight or more kids and looks at anybody with fewer as suspected contracepting couples. This kind of mindset is to reduce the Catholic woman to an object in the way that feminist opponents (wrongly) accuse the Church herself of teaching. Yes, Catholic married couples are called to be open to life, and it is good to be generous if one can manage it. Yes, it is wrong that many Catholic couples do disobey Church teaching and use contraception and abortion. But these sinful acts do not take away from the fact that there can be legitimate reasons for a couple to practice periodic abstinence in their married life.

Conclusion

The misinterpretation of the Pope seems to be based on people’s conceptions of what their attitudes of large families are. Those who think small families are the norm are trying to portray the Pope’s words as being an indictment against large families. Those who favor (and/or have large families) feel as if the Pope is condemning them, and those who look at the success or failure of the Church through the raw numbers of Catholics feel the Pope is teaching error. But the key word here is misinterpretation.

The Pope is simply making clear that some people have the wrong idea on the Catholic concept of being open to life, forgetting that God doesn’t demand of us begetting children at all costs, and that some people do have a situation where the Church teaching does permit them to use periodic abstinence according to one of the approved methods to space births.