Dissent is Dissent, Regardless of Faction

The reasoning goes that Republicans oppose the keeping abortion legal. These bishops oppose keeping abortion legal. Republicans oppose “pro-choice” politicians. These bishops oppose “pro-choice” politicians. Therefore, these bishops are partisan Republicans. (Arnobius of Sicca blog, from the “lost years” [Ω], 5/7/2009)

As I see it, it's not wrong to want security from attackers, but in finding the best way to get it, we can't neglect our obligation to the suffering. I think that is the reason the bishops believe they must oppose this policy. (Comment I made on my blog’s Facebook page, 1/30/17)

Back in the lost Xanga years of this blog, I spent time writing about Catholics who supported the Obama administration and attacked the American bishops for opposing some of his positions. The bishops defended the right to life and opposed policies incompatible with Church teaching. They were attacked as “the Republican Party at prayer.” I spent a good deal of time defending the Church from accusations of partisanship. So, moving forward eight years, I find it tragic that the same attacks on bishops exist—just the actors have changed.

In both cases, the assumption is the bishops must either support the other party or are grossly ignorant about what is really going on. Otherwise, they wouldn’t hold that position. But this assumption overlooks the fact that the bishops are speaking out about our moral obligations as Christians—those obligations that bound us before the Democratic and Republican parties existed—and will continue to bind us after these parties go the way of the Guelphs and the Ghibellines and our descendants need to do research to discover what these parties even were. Whether the conflict is about the right to life, or the treatment of refugees, our faith teaches us that we are bound to do certain things and oppose other things. These obligations override our political preferences because we are rendering to God what is God’s (Mark 12:17).

Perhaps we should reflect when we feel tempted to accuse the bishops of “partisanship.” Are they the ones who are “partisan,” or are we the ones who are guilty? Yes, it is possible that a “Fr. Harry Tik” or a “Sr. Mary Moonbeam” can abuse their position and put political values in place of teaching the Catholic faith. But so can a “Fr. H. Ardliner” or a Sr. Mary Mantilla.” If someone says, “People from this party can’t be truly Catholic,” that’s an abuse. But if a bishop teaches, “Catholics must not go against our obligation to defend the unborn or the suffering refugee,” he is not abusing his position, even if he teaches against a politician that an individual Catholic might like.

Throughout history, the Church has had to oppose governments when those governments went against God’s law. Sometimes these governments were dictatorial. At other times, they were democratic in nature. Either way, these governments often accused the bishops of being unpatriotic, or enemies of the state when they stood up and said, “No.” In such cases, people had to decide whether to follow the state or follow the Church.

But Church history has never praised those Catholics who chose to obey the state over the Church when the Church said, “This cannot be done.” Individual regions can fall into error, and the local churches with it (case in point, England in the Reformation), but the churches remaining obedient to the Church in Rome and refusing to accept the error of the state have not done so.

The fact is, when the bishops took Obama to task over abortion, “Same-sex marriage,” and the contraception mandate, they were acting on their Catholic faith, not partisan politics. When the bishops take Trump to task over his policy on refugees, they are acting on their Catholic faith, not partisan politics. If we reject the bishops because what they say is not what we prefer politically, we are rendering unto Caesar what is God’s.

 

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[Ω] From 2007 to late 2009, this blog, under the name Arnobius of Sicca, was on Xanga. While I have the HTML files from those years, these posts are no longer available online.

On Partisanship and Moral Obligation

can. 747 §1.† The Church, to which Christ the Lord has entrusted the deposit of faith so that with the assistance of the Holy Spirit it might protect the revealed truth reverently, examine it more closely, and proclaim and expound it faithfully, has the duty and innate right, independent of any human power whatsoever, to preach the gospel to all peoples, also using the means of social communication proper to it.

§2.† It belongs to the Church always and everywhere to announce moral principles, even about the social order, and to render judgment concerning any human affairs insofar as the fundamental rights of the human person or the salvation of souls requires it.

 

 Code of Canon Law: New English Translation (Washington, DC: Canon Law Society of America, 1998), 245.

President Trump signed an executive order on blocking refugees from seven nations for a period of 120 days. Not surprisingly, this has set off a lot of political quarrels. The nations he blocked all have a Muslim majority population and Americans are concerned with refugees being brought here and performing terrorist acts. People argue over whether he has the right to do this (if I read US Code 1182 correctly, I suppose it is legal) and over the fact that other Presidents (Carter and Obama) have used the US Code to exclude certain nationalities from entering this country. Unsurprisingly, we see a case where each side justifies their own “tribe” and condemns their enemies even when it means they condemn what they once praised and vice versa.

At the same time, there is a religious debate going on over Trump’s action and whether it is moral. While the American bishops have generally condemned this action, other Catholics point to the fact that the Church recognizes the right of the state to regulate immigration policies, and the need for prudence to avoid causing real harm by overwhelming the system or letting in people with a hostile intent.

This is just one of the issues being fought. Catholics have concerns on how their nation is run, and belong to different political parties based on what they think is the best way to handle it. Since both those Catholics who favor a government action and those who oppose it point to words from the shepherds of the Church, how to we reconcile these claims?

The first thing we have to remember is, regardless of what the government can legally do, Catholics must not support an immoral action. If a government action goes against the dignity of the human person or the natural law of God’s design, then the Catholic must oppose it. For example, abortion is legal in America. But no Catholic can support it. If a President supports the use of torture, we must oppose him. If a Supreme Court ruling legalizes “same sex marriage,” we cannot accept such unions as a valid marriage.

So, Christians who are citizens of a nation must witness to the nation by living out and explaining their beliefs. We can’t just cite the convenient passages that seem to mirror our views. We must strive to know how to know, love and serve God with all our heart and love our neighbor as ourselves. With each action we do, we have to ask whether we act out of love or out of self interest.

That means asking honestly. It’s easy to lie to ourselves and make excuses for what we wanted to do in the first place. But actually asking what Our Lord’s words mean and how the Church calls us to apply them? That’s hard. It can mean we have to set aside a comfortable ideology in order to do right. It’s hard, but it’s not an unreasonable command. If we love Our Lord, we will seek to do His will (John 14:15).

That means when the president does something we dislike, we have to ask ourselves whether we dislike it because it is morally wrong or because it goes against our political preferences. When the president does something we like, we have to ask whether we are in danger of liking something that is incompatible with our Catholic faith. In either case, we must set aside partisan preferences when they clash with the Catholic faith.

Yet, that’s what many people are not doing. Instead they’re bashing the bishops when they speak on the morality of Trump’s actions. They reduce moral concerns to political issues and get angry when the Church teaches in a certain way, as if they invented a teaching in response to Trump, rather than apply a long existing teaching to judge his actions.

When one reduces moral teaching to politics, they lose sight of the reason the Church criticizes the state. It’s not because the Pope or the bishops are left wing or right wing (they’re often accused of both). It’s because they’re concerned with the salvation of souls and warn the faithful that they must do something or must avoid another. If we write these warnings off as “partisan,” we’re ignoring danger to our salvation.

It’s not the purpose of the article to justify or condemn support of Trump. I just ask the reader to consider strongly who to listen to when the Pope and bishops say one thing, and the partisans say another.

Avoiding the Apostolate of the Outraged

Read more »

Hypocrisy: Thoughts on the Rise of Disrespectful Behavior

Read more »

Reflections on how Papal Critics can go Wrong

Read more »

God is Not Mocked: Thoughts on the Use and Misuse of Conscience

⁷ Make no mistake: God is not mocked, for a person will reap only what he sows, ⁸ because the one who sows for his flesh will reap corruption from the flesh, but the one who sows for the spirit will reap eternal life from the spirit. (Galatians 6:7–8).

Introduction

A common theme among combox warriors, when it comes to bishops’ conferences issuing guidelines for the divorced and remarried receiving the Eucharist is, “The Floodgates are opened.” The assumption is the Church intends a loophole for Catholics in a state of mortal sin to receive the Eucharist. Now, it’s not my intention to analyze these different guidelines and judge them in terms of fidelity to the Church. Rather, I want to talk about conscience in general.

Some Catholics seem to make the same mistake over the term “conscience,” as they did by equating the term “mercy” with laxity. Now it is true that some Catholics abuse the term “conscience,” treating it as if it meant “do what you will.” But inserting that meaning, where the Church speaks on “conscience,” would be a gross misrepresentation of the term. As Gaudium et Spes #19 points out:

Undeniably, those who willfully shut out God from their hearts and try to dodge religious questions are not following the dictates of their consciences, and hence are not free of blame

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

In other words, the person who thinks of the Eucharist as a “right” without considering where they stand before God will have to answer for an unworthy reception.

Basics of Conscience

Conscience is not a case of “feeling good about something.” Conscience tells us I must do X, or I must not do Y. Nor is conscience an infallible guide. If a person receives false information on right or wrong, their conscience can lead them to doing something objectively wrong while thinking it right, or scrupulously thinking something harmless is wrong. That is why the Church says we must form our consciences in accord with her teaching. If we have doubts on whether something would be morally right, we have the obligation not to act against our doubts until we resolve the issue.

What’s less known however is when conscience tells us we must act in a certain way, to refuse to follow conscience means we are choosing to do what we believe is morally wrong. So a person with a malformed conscience who believes it is morally wrong to do something, he must not do it. This scandalizes some Catholics who see this and thinks it means “justifying” a moral evil. It does not. What it does is reduce the culpability for a person who has no way of knowing better if they should reach a false conclusion in good faith. 

However, people cannot refuse to seek out the truth. Nor can they say their conscience “permits” something if they have merely formed bad habits that deafen them to the truth. Again, Gaudium et Spes points out:

16. In the depths of his conscience, man detects a law which he does not impose upon himself, but which holds him to obedience. Always summoning him to love good and avoid evil, the voice of conscience when necessary speaks to his heart: do this, shun that. For man has in his heart a law written by God; to obey it is the very dignity of man; according to it he will be judged. Conscience is the most secret core and sanctuary of a man. There he is alone with God, Whose voice echoes in his depths. In a wonderful manner conscience reveals that law which is fulfilled by love of God and neighbor. 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).

In other words, if a person is ignorant of the truth through no fault of their own, they are not held accountable for their ignorance. But if they could have learned if they tried or if they deafened themselves to their conscience, they will be judged. 

God is Not Mocked

If the Pope, bishop, or priest insists on dialogue with the sinner so they can learn to do what is right, but the person whom subsidiarity makes responsible fails to do so, it is they who are to blame for the laxity or rigidity which leads the person of good faith astray. Or if this person does meet his responsibility but the sinner refuses to listen, then the sinner is to blame.

This is not some modernist error. This is the teaching of Scripture:

¹ The word of the Lord came to me: ² Son of man, speak to your people and tell them: When I bring the sword against a land, if the people of that land select one of their number as a sentinel for them, ³ and the sentinel sees the sword coming against the land, he should blow the trumpet to warn the people. ⁴ If they hear the trumpet but do not take the warning and a sword attacks and kills them, their blood will be on their own heads. ⁵ They heard the trumpet blast but ignored the warning; their blood is on them. If they had heeded the warning, they could have escaped with their lives. ⁶ If, however, the sentinel sees the sword coming and does not blow the trumpet, so that the sword attacks and takes someone’s life, his life will be taken for his own sin, but I will hold the sentinel responsible for his blood (Ezekiel 33:1–6).

Since the Pope has routinely called for people to turn back to Our Lord, told bishops and pastors that they are to talk with sinners to help them understand the teaching of the Church and to investigate the individual situations of the person, we cannot say he is silent as a watchman. People may misrepresent him by falsely trying to insist that his conditions, which apply to a limited amount of people, are a universal change in teaching, but these are falsehoods on the part of the person, not the Pope.

Conclusion

And that’s why I have problems with combox warriors treating talk about conscience as if it meant discarding Church teaching. Yes, people can lie to their confessors in order to receive the Eucharist unworthily, but God will not be deceived. Yes, some confessors may fail in their duty to form consciences, but that does not make the duty to obey conscience any less. Those in error through no fault of their own will be treated more mercifully for doing wrong while thinking it right, than those who know they do wrong and do it anyway.

So let’s not assume that when the Pope speaks of mercy and conscience, he means them to justify evasion of doing right. Nor should we assume he approves those who misuse his writings for their own purposes. His teaching is about reconciling sinners with God, not giving people a “Get out of Hell Free” card.

Remembering Forgotten Teaching: Obedience and Docility

Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me. (Luke 10:16)

And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. ¹⁹ I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven (Matthew 16:18–19).

 

If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector. ^18 k Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (Matthew 18:17–18)

Attempts to cast oneself as a faithful Catholic by challenging the shepherds of the Church ultimately turn out to be chasing shadows. Chasing them can lead to our ruin as we follow them over treacherous ground. Our Lord created a visible Church where we can turn to know God’s teaching and how it is applied from generation to generation.

It is not the Pope and bishops endangering the Church, but those who forget this promise, who think the Church—especially her shepherds—must have erred and must be opposed, that deceive and scatter the faithful. Some of these people are clergy, some are laity. But the fact is, they do not have the authority to change what the Church teaches, nor to cite one favored teaching against a despised teaching. They cannot change what we are obligated to be and do. Yet in each age, such false teachers arise. Today, they come from the modern political divide of conservative/liberal, or the modern theological divide of modernist/traditionalist. Of course, these are not the only divides. Church history tells us of many divisions where people scrambled to challenge Church teaching. It would be meaningless to apply our current dichotomies to those factions. But one constant remains despite the divisions of history: these false teachers cannot demand we follow them over the shepherds of the Church.

The problem is, these false teachers try to invoke their personal interpretation on how a teaching should be applied as if it were Church teaching. They tell us that a Pope or bishop is in error if they do not meet the accusers’ ideals.

Of course we can have bad Popes (I deny the current Pope is one) and bishops throughout history. They hinder the mission of the Church by bad personal example. But no Pope has ever taught error (a couple have debatably held to error privately), and while some bishops throughout history have fallen into error, and sometimes heresy, they have not done so when following the teaching of the Pope. I think that’s something we forget. We’re so busy splitting hairs over the limits of an ex cathedra teaching, that we forget that protecting the Church is largely a negative function (preventing error from being taught) and that a formally defined dogma is rare.

Forgetting this creates a bizarre claim—that a disliked Pope is not protected from teaching error as Pope. But if this is true, then we can never know when a Pope taught error. If Blessed Paul VI brought error and spiritual harm to the Church with the Missal of 1970, how can we know St. Pius V didn’t bring error and spiritual harm into the Church with the Missal of 1570? If we will not trust God to protect His Church from error then we become “Cafeteria Catholics,” who pick and choose what we like and deny authority of the rest.

Recognizing both this protection and the fact that the Pope is the successor of Peter, we see the folly of trying to line up people against the Pope as if their opinions outweighed his teaching. A bishop has authority when in communion with the Pope, not in opposition. Otherwise the Old Catholic and Eastern Orthodox bishops would have authority over faithful Catholics.

If the bishops have no authority when not in communion with the Pope, the laity have even less. The armchair theologian, the blogger (including me), the canon lawyer, the combox warrior, the religion reporter have no authority to bind and loose at all. Their credibility depends on accurately representing the Catholic faith. The layman can do great things for the Church, but he has no right to demand acceptance for his opinion over the magisterium.

Think of it this way. In the legal system, a lawyer can be knowledgable about the law and can make compelling arguments on why it should be applied as he thinks. But neither his knowledge nor his arguments are authority. He argues the case, but the judge decides whether his application is right or wrong. The Church works in a similar way. Yes, each of us can read Church documents, and each of us can form an opinion on what they mean and how they should be applied. But our reading and interpretation are not Church teaching. It is the current magisterium who rules on how we must apply Church teaching for today.

That being said, we need to clear up misconceptions. This isn’t an assertion that the Pope and bishops can do whatever they want The magisterium is the servant, not superior to Scripture and Sacred Tradition. We do not hold some sort of “ultramontanism” (a popular slur against Papal defenders). We are stating the reality of who decides where to draw the line.

This is important when we address concerns and desires. Yes, Canon Law 212 tells us the faithful have the right and sometimes the duty to make their needs known. But the Pope and bishops have the authority to determine what practices should be maintained and which can be changed for the good of the faithful. In past centuries, people used to know this. St. Francis de Sales (made clear that we do not err in obedience to those in rightful authority acting for our spiritual benefit:

If this refers to those who have from God the power and duty to guide your soul and to command you in spiritual things, you are certainly right. In obeying them you cannot err, although they may err and advise you badly, if they look principally to any thing else than your salvation and spiritual progress.

 

Francis de Sales, Letters to Persons in the World, trans. Henry Benedict Mackey and John Cuthbert Hedley, Second Edition, Library of Francis de Sales (London; New York; Cincinnatti; Chicago: Burns and Oates; Benziger Brothers, 1894), 33.

So, some may want ad orientum, return to the use of Latin, or even a return to the Missal of 1962 for the whole Church. It’s not wrong to prefer these things, but some do wrong by rejecting the decision if the magisterium when it goes against what they want. Charity and docility to legitimate authority means we recognize they receive the power and responsibility to lead the Church from God. Accusing the Pope and bishops of bad will is not being a good Catholic “defending the faith.” It is dissent.

Once we realize this, we see the rebels have no authority to act against the Pope. They can’t treat his teaching as error. Nor can they treat it as opinion. Once the Pope teaches, even if it is not ex cathedra (see Canon Law 751-754), we must give assent. Those who will not may be clamorous and disturb us, but they have no authority to remake the Church to what they want it to be. Their clamor must be dismissed like shadows (Psalm 73:20), not given credibility, while we reach out to the world to bring them to Our Lord (Matthew 28:20).

I’d like to conclude by stressing one point. We’re not expected to be mindless sheep here with a blind obedience. As human beings, we all have our preferences and our dislikes, and we certainly have the right to make a respectful appeal to have these things addressed. However, we also need to remember what the Church knew in past centuries—that the Pope and bishops are given authority to determine what is best for the Church. We cannot rebel against this authority in the name of being “faithful Catholics.” That is simply a contradiction.