Monday, October 14, 2013

Something to Keep in Mind About the Media

With the hubbub slowly dying down over the Papal interviews, it seemed like a good idea to discuss the past problems of the media misinterpretation of the Church.

The American media seems to be incapable of viewing the Church apart from seeing her as political factions and appears to seriously believe that someday there will be a Pope who agrees with them... or that someday a Pope will "realize" the Church is wrong and change things.

Way back when Veritatis Splendor was written (1993), the media scoured it in hopes of finding that Bl. John Paul II had lifted the condemnation on contraception. The same thing happened with Evangelium Vitae. The media was asking, "Did the Church change its teaching?"

In both cases, the encyclcals were strongly affirming of Catholic teaching.

During the papacy of Benedict XVI, the media took a different approach. Perhaps because by this time, the Internet was in full swing and information was instantaneous -- though comprehension was not -- the media was interpreting what the Pope said on their own.

Unfortunately, they were interpreting the statements according to their own perspective, often giving a political twist when none was intended.

Thus, encyclcals of Benedict XVI which spoke on the role of government in a moral society were interpreted as advocating centralization -- despite the attempts to explain otherwise.

When, in an interview, Benedict used a hypothetical example of a male prostitute with AIDS to illustrate a point of people beginning to think of moral consequences of actions, the media thought he finally "understood" and was changing Church teaching.  Despite the attempts to explain what was really meant, some people still think he "changed the teaching."

Likewise, when Obama was elected, the Vatican indicated it was a good sign for America. This was interpreted as an endorsement of his policies. It was nothing of the sort. Rather, the Church had been deeply concerned for decades with the racism in America and the fact that a black man could be elected was a sign of change in American attitudes.

So, with this background, it comes as no surprise that the media has given a wrong interpretation to the words of Pope Francis. They keep expecting the Church will someday "realize it is wrong," and make "reforms."  With that mindset, errors should be expected when the media reports on the Church.

Thus, when the media reports a "change" in Church teaching, our first assumption should be they probably got it wrong and not assume the Pope changed Church teaching.

Something to Keep in Mind About the Media

With the hubbub slowly dying down over the Papal interviews, it seemed like a good idea to discuss the past problems of the media misinterpretation of the Church.

The American media seems to be incapable of viewing the Church apart from seeing her as political factions and appears to seriously believe that someday there will be a Pope who agrees with them... or that someday a Pope will "realize" the Church is wrong and change things.

Way back when Veritatis Splendor was written (1993), the media scoured it in hopes of finding that Bl. John Paul II had lifted the condemnation on contraception. The same thing happened with Evangelium Vitae. The media was asking, "Did the Church change its teaching?"

In both cases, the encyclcals were strongly affirming of Catholic teaching.

During the papacy of Benedict XVI, the media took a different approach. Perhaps because by this time, the Internet was in full swing and information was instantaneous -- though comprehension was not -- the media was interpreting what the Pope said on their own.

Unfortunately, they were interpreting the statements according to their own perspective, often giving a political twist when none was intended.

Thus, encyclcals of Benedict XVI which spoke on the role of government in a moral society were interpreted as advocating centralization -- despite the attempts to explain otherwise.

When, in an interview, Benedict used a hypothetical example of a male prostitute with AIDS to illustrate a point of people beginning to think of moral consequences of actions, the media thought he finally "understood" and was changing Church teaching.  Despite the attempts to explain what was really meant, some people still think he "changed the teaching."

Likewise, when Obama was elected, the Vatican indicated it was a good sign for America. This was interpreted as an endorsement of his policies. It was nothing of the sort. Rather, the Church had been deeply concerned for decades with the racism in America and the fact that a black man could be elected was a sign of change in American attitudes.

So, with this background, it comes as no surprise that the media has given a wrong interpretation to the words of Pope Francis. They keep expecting the Church will someday "realize it is wrong," and make "reforms."  With that mindset, errors should be expected when the media reports on the Church.

Thus, when the media reports a "change" in Church teaching, our first assumption should be they probably got it wrong and not assume the Pope changed Church teaching.

Saturday, October 12, 2013

Clarification on Where I Stand

Introduction

I was asked recently about my stance on Pope Francis and the controversial second interview and whether I held the position that everything the Pope says or does is unquestionable.

This was cleared up in the conversation, but it struck me that perhaps others who read this blog might have similar questions about the position I hold. So, let's see if I can clarify where I stand.

Popes and Obligation

Not everything a Pope says is intended to be binding on the faithful. When he intends to teach, we are of course called to obedience. But when he speaks as a private theologian (for example, Pope emeritus Benedict XVI and his Jesus of Nazareth books), this is not a matter of binding teaching.

Now Pope Francis did not give his second interview with the intention of teaching the Church, so we are not obligated to see what he said as a new teaching that binds us. (This is the typical media error).

However, that doesn't mean we can write off these private theologian moments as holding the same level of truth as any idiot with a blog. The Pope is an educated theologian who has the good of the Church in mind.

So, in cases like this, we are obligated to assume good will on the part of the Pope, and not act like he is rejecting Church teaching. When statements are made which seem confusing or troubling to us, we need to try to consider who he is speaking to and what he is trying to say to the intended audience.

Above all, we need to show respect. Sometimes, when speaking as a private theologian or when intending to teach the Church, he speaks in a way which can be misunderstood. It is grossly disrespectful to presume he intends to teach contrary to what the Church holds, or to presume he is ignorant of Church teaching.

Popes and Options

Now, when the Pope intends to teach X, we cannot hold Not-X as a belief. However, when the Pope teaches X, there are different ways to carry out X. These ways must be in keeping with the moral teaching of the Church of course, but it does not mean all Catholics in a region are obligated to subscribe to a particular form of political platform (though, again, they cannot support a political platform that goes against Church teaching).

For example, Catholics are required to protect the sanctity of life. But that doesn't mean everyone is obligated to show up in front of abortion clinics.

So, when the Pope teaches us about caring to the poor, we are not free to be indifferent to them.  However, we are free to use different means to care for them which are compatible with the Church teaching.

Conclusion

Ultimately, when the Pope intends to teach the faithful, obedience is required, whether by ex cathedra or by the ordinary magisterium (see Humani generis #20). But when he speaks as a private theologian, respect is required, even if one should disagree with that which was said.

Clarification on Where I Stand

Introduction

I was asked recently about my stance on Pope Francis and the controversial second interview and whether I held the position that everything the Pope says or does is unquestionable.

This was cleared up in the conversation, but it struck me that perhaps others who read this blog might have similar questions about the position I hold. So, let's see if I can clarify where I stand.

Popes and Obligation

Not everything a Pope says is intended to be binding on the faithful. When he intends to teach, we are of course called to obedience. But when he speaks as a private theologian (for example, Pope emeritus Benedict XVI and his Jesus of Nazareth books), this is not a matter of binding teaching.

Now Pope Francis did not give his second interview with the intention of teaching the Church, so we are not obligated to see what he said as a new teaching that binds us. (This is the typical media error).

However, that doesn't mean we can write off these private theologian moments as holding the same level of truth as any idiot with a blog. The Pope is an educated theologian who has the good of the Church in mind.

So, in cases like this, we are obligated to assume good will on the part of the Pope, and not act like he is rejecting Church teaching. When statements are made which seem confusing or troubling to us, we need to try to consider who he is speaking to and what he is trying to say to the intended audience.

Above all, we need to show respect. Sometimes, when speaking as a private theologian or when intending to teach the Church, he speaks in a way which can be misunderstood. It is grossly disrespectful to presume he intends to teach contrary to what the Church holds, or to presume he is ignorant of Church teaching.

Popes and Options

Now, when the Pope intends to teach X, we cannot hold Not-X as a belief. However, when the Pope teaches X, there are different ways to carry out X. These ways must be in keeping with the moral teaching of the Church of course, but it does not mean all Catholics in a region are obligated to subscribe to a particular form of political platform (though, again, they cannot support a political platform that goes against Church teaching).

For example, Catholics are required to protect the sanctity of life. But that doesn't mean everyone is obligated to show up in front of abortion clinics.

So, when the Pope teaches us about caring to the poor, we are not free to be indifferent to them.  However, we are free to use different means to care for them which are compatible with the Church teaching.

Conclusion

Ultimately, when the Pope intends to teach the faithful, obedience is required, whether by ex cathedra or by the ordinary magisterium (see Humani generis #20). But when he speaks as a private theologian, respect is required, even if one should disagree with that which was said.

Thursday, October 10, 2013

Aut Deus aut homo malus re-revisited

CS Lewis' aut deus aut homo malus (either God or a bad man) argument demonstrates that Jesus can't be is merely a good man . Since nobody thinks Jesus is a bad man, and he can't be a (merely) a good man, there's only one choice left.

But some atheists try to deny the argument, claiming it is an either-or fallacy. The reason that argument fails to refute Lewis is it ignores the fact that there are three choices and one must be rejected.

So here's another syllogism to prove one choice must be eliminated:

1) No [good man] [claims to be God] (no A is B)
2) [Jesus] [claims to be God] (C is part of B)
3) Therefore [Jesus] is not a [good man] (therefore C is not part of A)

This supports CS Lewis' argument because it shows one can't say Jesus is a good man -- good men do not claim to be more than they are. But for a mere human to claim to be God is to claim to be more than they are.

Moreover, Peter Kreeft points out that if Jesus intended to speak figuratively, it makes him a bad teacher (everyone misinterpreted him then) and eliminates the "good man" claim.

Thus we have two choices left:

1) if he spoke truthfully, he must be God.
2) if he did not speak truthfully, he must be a bad man.

So, if he can't be a good man, and nobody thinks he is a bad man, what's left?

QED.

Aut Deus aut homo malus re-revisited

CS Lewis' aut deus aut homo malus (either God or a bad man) argument demonstrates that Jesus can't be is merely a good man . Since nobody thinks Jesus is a bad man, and he can't be a (merely) a good man, there's only one choice left.

But some atheists try to deny the argument, claiming it is an either-or fallacy. The reason that argument fails to refute Lewis is it ignores the fact that there are three choices and one must be rejected.

So here's another syllogism to prove one choice must be eliminated:

1) No [good man] [claims to be God] (no A is B)
2) [Jesus] [claims to be God] (C is part of B)
3) Therefore [Jesus] is not a [good man] (therefore C is not part of A)

This supports CS Lewis' argument because it shows one can't say Jesus is a good man -- good men do not claim to be more than they are. But for a mere human to claim to be God is to claim to be more than they are.

Moreover, Peter Kreeft points out that if Jesus intended to speak figuratively, it makes him a bad teacher (everyone misinterpreted him then) and eliminates the "good man" claim.

Thus we have two choices left:

1) if he spoke truthfully, he must be God.
2) if he did not speak truthfully, he must be a bad man.

So, if he can't be a good man, and nobody thinks he is a bad man, what's left?

QED.

Monday, October 7, 2013

Judging the Pope

I have quoted this section of the Catechism of the Catholic Church many times over the years:

2477 Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury. He becomes guilty:

— of rash judgment who, even tacitly, assumes as true, without sufficient foundation, the moral fault of a neighbor;

— of detraction who, without objectively valid reason, discloses another’s faults and failings to persons who did not know them;

— of calumny who, by remarks contrary to the truth, harms the reputation of others and gives occasion for false judgments concerning them.

2478 To avoid rash judgment, everyone should be careful to interpret insofar as possible his neighbor’s thoughts, words, and deeds in a favorable way:

Every good Christian ought to be more ready to give a favorable interpretation to another’s statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved.

It's clear that the Catechism, being defined as a sure norm for the faith, makes it beyond a doubt that judging others of possessing moral fault without sufficient foundation is condemned.

So, when the Pope gives an interview, which some people find unclear, the troubled reader is required to find out what the Pope intended to say -- not assume the Pope spoke error, wittingly or no.

The burden of proof is on showing that the Pope's intended message is in error. NOT for the Pope to be required to prove his innocence.

Unfortunately, there are a certain set of bloggers who do judge the Pope who presume that any misunderstandings must be the fault of the Pope. Some say he spoke wrongly. Others say he spoke unclearly. But without a sufficient foundation to base this judgment on, it is rash judgment.

So how do we avoid rash judgment? We can do this by looking at other statements the Pope made on the topic. Do you really think he's indifferent on abortion and homosexual acts? We know he spoke out against both in Argentina and as Pope.

So, if the Pope has taken a strong stand in the past on moral issues and spoke less clearly in an interview, which view is more probable?

1) That the Pope was misunderstood and actually still is a "son of the Church" (his own words) on Catholic moral teaching?

2) That the Pope changed his mind on these issues?

The reasonable answer is #1. #2 is Rash Judgment.