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Conscience, Obligation and Decisions

Introduction

I came across an article, A Note from Creator Cakes | Andrew Walker | First Things from Facebook, which seems to have received popular support from Catholics whose views I ordinarily think are good. However, I personally find the article troubling because of what it seems to imply. Now maybe the article expressed a point badly and did not mean to advocate going against conscience. But I see some comments which seem to indicate that people are interpreting it this way, and so I feel like I need to speak out on what troubles me.

The Premise of the Article

The basic premise of the article is a fictional letter from what I assume is a fictional bakery. The fictional letter expresses the concern of the owners who are trying to run their business in accord with their religious beliefs. In response to the fact that business owners lose whenever they refuse to cooperate with a “same sex wedding,” they intend to set forth the following policy:

We've decided that if asked, we will provide a cake at a same-sex wedding ceremony. But we will take every dollar from that sale and donate it to an organization fighting to protect and advance religious liberty—organizations like Alliance Defending Freedom, Manhattan Declaration, or the Ethics and Religious Liberty Commission.

No organization, company or person should be compelled to participate in events or speech that conflict with their convictions. This is a basic freedom we thought was afforded under our constitution. But our culture is beginning to turn its back on its rich legacy of protecting dissenting viewpoints. If Caesar insists that bakers must be made to bake cakes or else close up shop, we’re going to see to it that Caesar’s edicts get undermined by channeling resources designed to fight Caesar.

So, we will serve same-sex wedding services. We will do so unhappily and with a bothered conscience. But if we must do so with a bothered conscience, we reserve the right as a condition of the marketplace to bother others' consciences as well. If we are coerced into baking for events we disagree with, we will return the favor and use the funds of those we disagree with to fund the organizations they disagree with.

I have seen certain Catholics cheer this article, saying the article should be a template for Christian businesses. But when I read this, I find myself thinking, “Wait! Do you realize what are you saying?"

Conscience and Not Doing Evil

Let’s lay down some basics first, and look at the Church teaching on conscience

What troubles me about this article is this: The Catholic Church teaches that we may never do evil so good comes of it. The Catechism says:

1756 It is therefore an error to judge the morality of human acts by considering only the intention that inspires them or the circumstances (environment, social pressure, duress or emergency, etc.) which supply their context. There are acts which, in and of themselves, independently of circumstances and intentions, are always gravely illicit by reason of their object; such as blasphemy and perjury, murder and adultery. One may not do evil so that good may result from it. [Emphasis added

The writer of the article creates the situation of a baker forced to act against a troubled conscience but intends to mitigate it by donating the proceeds from such sales to groups which defend marriage. That is pretty much the essence of "doing evil so that good may come of it.” The question that first needs to be asked is: Does the baker believe that participating in a “same sex wedding” is wrong? If so, then to do what one believes to be wrong cannot be justified, regardless of the circumstances and intention. Again, the Catechism:

1753 A good intention (for example, that of helping one’s neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. The end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving). (2479; 596)

1754 The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent’s responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good nor right an action that is in itself evil. (1735)

I find that the Youcat[*] has some good insights into conscience as well:

295 What is conscience?

Conscience is the inner voice in a man that moves him to do good under any circumstances and to avoid evil by all means. At the same time it is the ability to distinguish the one from the other. In the conscience God speaks to man. [1776–1779]

Conscience is compared with an inner voice in which God manifests himself in a man. God is the one who becomes apparent in the conscience. When we say, “I cannot reconcile that with my conscience”, this means for a Christian, “I cannot do that in the sight of my Creator!” Many people have gone to jail or been executed because they were true to their conscience.  120, 290–292, 312, 333

"Anything that is done against conscience is a sin."

ST. THOMAS AQUINAS

(1225–1274)

"To do violence to people’s conscience means to harm them seriously, to deal an extremely painful blow to their dignity. In a certain sense it is worse than killing them."

BL. JOHN XXIII

(1881–1963, the Pope who convoked the Second Vatican Council)

I believe the witness of the Church tells us that the conscience is to be obeyed when it tells us “I must do this!” or “I must not do this.” The conscience must be formed within the Church so it may be accurate (avoiding both scrupulosity and laxity), but deliberately choosing to go against the conscience can never be justified.

The Example of the Martyrs

As Catholics we have a history of facing rulers who have said we must obey them or face the consequences. We have a collection of saints who gave witness by dying or by suffering in other ways rather than obey government edicts which go against what they believed to be morally wrong. Whether it was the Romans who demanded that the saints burn incense to the emperors or whether it was the Persians who demanded the saints worship the sun, these saints looked to their love of God and their conscience and decided they had to obey God over man when what man demanded exceeded his rightful authority (see Acts 5:29). This was even at the consequence of suffering torture and often execution. 

Now, in America, I don’t expect torture and execution to happen unless America falls much further into moral collapse. Because we pride ourselves as a nation of law, I expect the persecution to come through the law and through unjust judicial rulings that provide a fig leaf for unjust applications of the law. So instead of executions in the arena, we can look to lawsuits, fines, injunctions and prosecutions.

With this in mind, I ask people to think about what the First Things (fictional) proposal is saying. In saying, "So, we will serve same-sex wedding services. We will do so unhappily and with a bothered conscience. But if we must do so with a bothered conscience, we reserve the right as a condition of the marketplace to bother others' consciences as well,” what we are seeing is not a praiseworthy thing, but a capitulation with the intent to use the results of the capitulation to defend Christians from needing to capitulate in the future.

It’s as if the martyrs took up the promised reward for denying their faith and applied that reward to protecting Christians in the future from denying their faith. Our Lord’s question echoes through the ages:

²³ Then he said to all, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. ²⁴ For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it. ²⁵ What profit is there for one to gain the whole world yet lose or forfeit himself?" (Luke 9:23-25)

The Ultimate Goal

We need to remember the ultimate goal of our life is to know, love and serve God. We do this by keeping His commandments (Matthew 22:37-40). We must also keep in mind that the ultimate goal is not reached in this life, but the next life. Thus we endure suffering in this life for His sake, rather than lose the next life by putting ourselves over His commands. Some may pay a harder price than others. In such cases, those who have suffered less should help those who suffered more.

However, when we have to choose between The Lord and ourselves, we cannot choose ourselves—even if we seek to do good with the gain we receive from choosing ourselves over God. Every one of us will have to make this decision in some way. Let us pray that we be given the strength to do what is right and not what is easier.

___________________________

[*] I understand some Catholics look at the Youcat derisively. However, given the CDF has given it’s approval and Benedict XVI has also shown his approval (saying in the introduction, “So I invite you: Study this Catechism! That is my heartfelt desire.”), I find that the trust I have for those who approve far outweighs the trust I have of those who disapprove. Please keep this in mind. God Bless.

Timeframes

In the modern culture wars, I see two positions that I think show a failure to understand the issue. The first are the opponents of Catholic teaching who claim that the Church is on “the wrong side of history” and will either need to change or go extinct. The second is the Catholics who seem to fear that the first group is correct and, not wanting this to happen, shout for the Pope and the Bishops to do something “before we lose the culture war.” The problem with both positions is that they lose track of the timeframes. They see what is happening right now and assume that it will continue. But when we look at history, we find that threats against the Church are not handled in months and years, but often over centuries.

The first group has it wrong because the popularity of an issue has no bearing on the rightness of a position or the longevity of the position. The wrong side of history claim is basically an appeal to popularity fallacy. It ignores the fact that things like Fascism were once considered the wave of the future and those who refused to embrace it would ultimately be swept aside into irrelevance. I don’t invoke fascism for mere rhetorical effect. During the Great Depression, many saw it as the way to solve the economic crisis and predicted that democracy was an outmoded form of government doomed to die out. The mindset focuses on the immediate popularity and influence of a movement and assumes that these will continue indefinitely. It overlooks the fact that as people learn the downside of things, they can begin to dislike the cause. Once that happens, it can only be maintained by the use of force (People grew disillusioned by fascism, but by then it was in place and could maintain itself through violence). 

The second group has it wrong because they assume that the immediate success of those attacking the Church is a sign of how the whole of society thinks. Their response is one of panic. They want the Pope and bishops to start excommunicating people, assuming that the existence of this attack means the magisterium is too soft. Sometimes it is assumed that in the "golden age" of the Church, the Pope gave a decree and the faithful jumped in line, putting an end to error or dissent. But in reality, this never happened.

Historically, we know that the Catholic Church has had to fight battles over the course of centuries. The Arians should have been defeated after the First Nicene Council in AD 325, but as St. Jerome pointed out (Dialogue with the Luciferians #19), that shortly afterwards “the Nicene Faith stood condemned by acclamation. The whole world groaned, and was astonished to find itself Arian." St. Augustine expressed his frustration at the fact that the heresy of Pelagianism was continuing to be obstinate in spite of the fact that the Pope had ruled against them more than once:

For already have two councils on this question been sent to the Apostolic see; and rescripts also have come from thence. The question has been brought to an issue; would that their error may sometime be brought to an issue too! Therefore do we advise that they may take heed, we teach that they may be instructed, we pray that they may be changed. (Sermon LXXXI)

 

[Augustine of Hippo, “Sermons on Selected Lessons of the New Testament,” in Saint Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels, ed. Philip Schaff, trans. R. G. MacMullen, vol. 6, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1888), 504.]

(This is where the paraphrase “Rome has spoken, the cause is finished” came from).

The point is, the Pope does not simply make heresy vanish by a decree. It takes years, decades, even centuries of faithful Catholics defending the true Church teaching before the error is given up. For the Catholic to assume failure because the dissent does not immediately stop shows that they don’t understand what really happened in times past.

Contrary to what seems to believed today, the Culture War is not being lost—it is being fought. The devil deceives and those deceived proclaim their victory over the Church, while at the same time, the devil seeks to discourage those who remain faithful by undermining their trust in those God has given the authority to lead and teach. We need to avoid being deceived. We need to avoid despair. We need to remember that the battle against the demons and the people misled by them is not one to be fought in a day or a week. It is to be fought as long as we live until Christ comes again.

Idol Worship 2015

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Contradiction and Hypocrisy

Remember the old and oft refuted argument of “If you’re against X, don’t do X” that was so often invoked to attack opposition to things like abortion and same sex marriage? (For example, “If you’re against abortion, don’t have one!”)

It was easily refuted by plugging in things that most people recognize as wrong:

• If you’re against slavery, don’t own a slave!
• If you’re against rape, don’t rape anyone!
• If you’re against murder, don’t murder anyone!

The fatal flaw in the argument is that some things can never be done, so to argue that a person who opposes something as wrong, simply shouldn’t do it while everybody else does is to make a mockery against any person who ever stood up against evil in a society (“If Martin Luther King Jr. was against racial discrimination, he shouldn’t discriminate against a person of another race!”)

But now, in addition, we’re seeing that people who make these arguments of “just don’t do it" conveniently ignore them when someone tries to apply it against them:

"If you’re against participating in a same sex ‘wedding' then just don’t… Oh, wait—you have to do that anyway, you bigot!"

Once again, those who try to work against religious freedom contradict themselves:

1. If the “If you’re against X, don’t do X” argument is true, then you can’t force Christians who oppose same sex “marriage” to participate in it because, hey, they’re just doing what you said!
2. But if the “If you’re against X, don’t do X” argument is false, then you have to recognize that people have the right to morally object to something they believe is wrong.

Christianity recognizes that the “If you’re against X, don’t do X” is flawed, so it does not contradict itself nor practice hypocrisy in making a stand against things it calls “evil.” However, the person who preaches “tolerance” have caught themselves in a dilemma—if they apply their own argument universally, they can’t coerce Christian business owners to do what they believe is morally wrong. But if they recognize the argument forces them to accept something that they think is morally wrong, then they have to start asking what determines moral right and wrong, and follow that search to the end.

The Christian can and does stand up for what is right, whether or not society approves. There are no moral contradictions in their stand. But there are huge contradictions in the whole approach opponents of religious freedom are taking, and these contradictions are arbitrary infringements aimed at forcing people who disagree with them to comply against what they think is morally right.