Partisan Rebellion

can. 753† Although the bishops who are in communion with the head and members of the college, whether individually or joined together in conferences of bishops or in particular councils, do not possess infallibility in teaching, they are authentic teachers and instructors of the faith for the Christian faithful entrusted to their care; the Christian faithful are bound to adhere with religious submission of mind to the authentic magisterium of their bishops.

Code of Canon Law: New English Translation (Washington, DC: Canon Law Society of America, 1998), 247.

The US Bishops (rightly, in my opinion) took a stand against Trump’s decision to end DACA. In response, one faction of Catholics took a stand against the US bishops. They angrily condemned the bishops for “meddling in politics,” for “picking and choosing what laws to follow,” “for only caring about collections and numbers of people in the pews,” and for “being pro-Democrat.” Ironically, a different faction of Catholics (opposed by the first) made the same arguments when the US bishops opposed Obama’s actions on abortion, the contraception mandate, same sex “marriage,” and (though people forget it), immigration.

In both cases, what we have are Catholics who let their political views influence how they view the Catholic faith—which is a perversion of how it should be. When they do not like what the bishops say, they accuse the bishops of being partisan. It never occurs to these critics that the bishops are taking a stand because Catholic teaching requires it.

The fact is, no political faction is identical with Catholic teaching. Each faction gets something wrong, either in intention or in act. So we must hear the Church and let her teaching shape our political views. Unfortunately, regardless of faction, many Catholics seem willing to put the views of their preferred politicians over the teaching of the successors to the apostles. The bishops’ words are rejected as ignorant opinions, while the politician’s words are accepted as truth. 

The problem is, factional politics tend to create endless varieties of cafeteria Catholicism. Both conservative and liberal Catholics face the temptation to focus on issues they already agree with while downplaying or ignoring what they dislike. When the Church emphasizes what they dislike, it is often portrayed as a partisan betrayal of faith for politics. But it seems to me this is a reversal of the truth: The partisan Catholic is being deceived into thinking their partisan views are true Catholicism.

Like it or not, Catholic teaching focusses on both the moral behavior and the care for people in need. Neither is waived because of our own preferences or our fears that the teaching we prefer might be “undermined.” Yes, there can be a legitimate difference of opinion on how to best follow Catholic teaching. But we can never accept an “opinion” that sets aside Church teaching (cf. Mark 7:11). So, for example, Catholics can disagree on the best way to defend the right to life, but never downplay the right to life. Catholics can disagree on how to best handle illegal immigration, but not to undermine the teaching on how human beings are to be treated regardless of status.

I believe we need to evaluate our anger when the Church takes a position contrary to our politics. We may tell ourselves that we think the Pope or bishop is “betraying” the Church for a partisan reason, but we have to ask whether we’re the ones betraying the Church for a partisan reason. I also believe we need to consider whether our rejection of a bishop when he says something we dislike is a scandal that leads others to sin (Matthew 18:6-7). If we choose to reject a bishop on one topic, we have very little to say when another chooses to reject a bishop on something we think is vitally important.

It is important that we study what the Church teaches on a subject to make sure we have not gone wrong. But we also must recognize that the Church, not us, is the final decision maker on how these teachings are properly understood. For example, I know of some Catholics who claim that it is more “pro-life” to vote for a pro-abortion candidate because their policies will reduce the need for abortions. That interpretation was rejected by St. John Paul II, when he wrote:

[38] The inviolability of the person which is a reflection of the absolute inviolability of God, fínds its primary and fundamental expression in the inviolability of human life. Above all, the common outcry, which is justly made on behalf of human rights—for example, the right to health, to home, to work, to family, to culture—is false and illusory if the right to life, the most basic and fundamental right and the condition for all other personal rights, is not defended with maximum determination.

 

John Paul II, Christifideles Laici (Vatican City: Libreria Editrice Vaticana, 1988).

Likewise when it comes to issues we find “hitting too close to home,” we need to make sure that we are not undermining Church teaching by interpreting it in a way that allows us to do as we please when the magisterium says we may not do as we please.

As a final point, it is not for me to judge the conscience of any individual of course—that is a task for the individual’s confessor, and far exceeds the competence of a layman. But I can point out that it is dangerous to use our political views to judge the shepherds of the Church. Before we claim that we can reject their “opinions,” we need to make sure they are in fact opinions, and not a legitimate application of the teaching authority of the Church.

A Lack of Reflection

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Reflections on the Riot Aftermath

Be angry but do not sin; do not let the sun set on your anger, and do not leave room for the devil. (Ephesians 4:26–27).

One thing that shouldn’t have to be said (but apparently does) is that even if there had been no attempts to remove statues, provocations, rioting, or deaths, the white supremacists in Charlottesville would have to be condemned. If we want to call God, “Our Father,” we have to accept all the other people whom  God has called to be in that relationship with Him. That would be everyone, because God desires everyone to be saved (1 Timothy 2:4). He does not show partiality to some over others (Romans 2:11; Acts 10:34-35). We cannot treat others as less than human because of their ethnicity. Nor can we pretend that our Catholic faith is compatible with such racist views. 

In light of the recent riot, we need to be clear on this. But one thing that troubles me about social media in the aftermath of the Charlottesville riot is the fact that some are turning it into a proxy war for the arguments they were having before the riot. Some believe that those who hold different political views are guilty of supporting or enabling the racists. Others believe that the defense of their beliefs requires downplaying the actions of the racists. Both are wrong, and we should not let either group define the discussion for us.

Racism is morally indefensible. So is rioting, and people across the political spectrum need to condemn it without pointing to the actions of extremists on the “other side” as if they cancelled each other out. We can condemn evil on both sides without turning it into a false equivalency or a tu quoque argument along the lines of, “Yes, this was bad, but so was that…they’re all scum, what can we do about it?” We can focus on one evil without downplaying another. We can ask questions about the second evil without downplaying the first.

But people also need to realize that it is unjust to accuse people of differing political views of supporting racism. If one actually supports racism, that must be opposed. But opposition to racism is not the exclusive property of one political ideology, and we should reject the “guilt by association” fallacy. Offensive radical beliefs do attach themselves, like parasites, to the fringes of political factions. That does not mean that the majority of that political faction approves of the extremists.

We need to break out of the common either-or fallacy. It is false to think that either a person agrees with us or approves of everything we hold evil. It is also false to think that a moral objection to the words of the President is support for the Antifa, or that voicing concern about rhetoric is support for racism. Before we denounce someone of supporting evil, we must make sure they actually support that evil. Different people have different levels of skill in expressing themselves. People who are not skilled in expressing themselves might be unclear, but that lack of clarity does not mean an attempt to conceal support of evil.

As Catholics, we have an obligation to seek out what is true. We cannot simply assume that our personal interpretation is what is meant. Before tearing into another, we need to be sure that our interpretation of the words of that person is accurate. That has been lacking on social media. I have seen moral objections raised to badly expressed assertions—and then others savage these objections savaged as a support of evil. That is unjust.

This leads me to another point: As Catholics, our mission in part of the Great Commission (Matthew 28:16-20) is to bring people to Christ. This includes the people we disagree with. But how will we bring people to Christ if we have hatred for them? We must show mercy to those in error. Imagine how things might have been if the missionary saints had treated the pagans in the same way that we treat those who disagree with us? Since we are called to bring the evil to repentance, we will answer for the stumbling blocks we put in the way of helping people find their way to God. That doesn’t mean acting so pusillanimous or wishy washy that that we are afraid to speak against evil. But it does mean that our opposing evil must be aimed at saving the evildoer from damnation, not at vanquishing them and sending them to hell.

Yes, there is a lot to be angry about over the White Supremacists and their views. There is a lot to be angry about the deaths and injuries. But as St. Paul said, if we are  to be angry, let it be without sin.

Refusing Obedience is Disobedience

Introduction

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

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

The Danger for Catholics

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

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

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

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

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

 

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

 

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

 

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

 

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

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

 

Refusing Obedience is Disobedience

 

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

 

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

 

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

 

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

 

Conclusion

 

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

 

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

 

____________________

 

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

Avoiding the Jonah Type Catholicism

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The Hudge and Gudge Report

G.K. Chesterton, in his book What’s Wrong With the World (Chapter IX), offers an account of two men—Hudge and Gudge—who desire to help the poverty stricken. Hudge sets out to build massive housing blocks that meet the physical shelter needs but are deeply oppressive. Gudge objects to the oppressive nature of these apartments and says they lack the character of the former homes. As time progresses, Hudge begins to defend the worst parts of the apartments as good, while Gudge begins to proclaim that people were better off living in the slums. Finally they reach the extremes where Hudge thinks all people should be living in these apartments and Gudge believes that poverty is good for people.

I find the account to be useful in examining the growing divisions and rigidity of factions. But, there is always the danger of thinking that “the other guy” behaves like Hudge and Gudge while we are defenders of truth and right. The problem is, Hudge and Gudge also think the problem is with “the other guy,” while they have the real solution. If we’re blind to our own rigidity, refusing to consider where we go wrong, we are in danger of corrupting our ideals.

This is especially true when Christianity intersects with determining moral state policies. Because the major political factions tend to be right on some issues and wrong on others, we tend to gravitate towards those factions that agree with what we think are the most important issues. But as factions get more extreme, it is easier to downplay the issues where the other party is right.

For example, I know some Catholics who are appalled with life issues besides abortion and euthanasia. They insist that all Catholics recognize these issues as important. But growing more rigid, they begin to downplay the actual issues of abortion and euthanasia. Some have gotten to the point of being more outraged at Catholics who are “anti-abortion but not pro-life” than by Catholics who are literally pro-abortion. But, on the other side of that fight, Catholics who recognize the evil of abortion and euthanasia fall into the trap of going from recognizing that those two issues are the worst evils to thinking other life issues are “not important.” Both of them are wrong when they go from promoting some issues they feel are neglected to neglecting the issues they think are less important. It becomes dangerous for the soul if it leads these people to think that others who oppose a moral evil are partisan.

It doesn’t have to be about morality vs. politics either. It can also be, for example, the cause of liturgical wars. The Ordinary vs. Extraordinary form of Mass is a common battleground where some Catholics have become so involved in defending their own position that they refuse to consider the good from the other position. The defender of the Extraordinary Form is tempted to treat the Ordinary Form of the Mass as “clown masses” and other liturgical abuses. The defender of the Ordinary Form is tempted to view the Extraordinary Form as the haven for schismatics.

We need to realize that both of our major political factions are a mixture of some good and some evil. We need to realize that both forms of the Mass have good to offer the Church, and some weaknesses that need to be overcome. If we solidify to the point where we think that good is only found in our faction, but not the other, we risk embracing the evil of our own faction and rejecting the good in the other:  once we reach that stage, we’re giving assent to—or at least tolerating—evil in our faction, and rejecting good when it comes from another faction. That is incompatible with God’s teaching, but we will have blinded ourselves to our disobedience. It saddens me, for example, when I see some Catholics say, “We’ll never eliminate abortion so we should focus on other issues,” or that “pro-abortion politicians support policies that reduce the need for abortion.” This is Hudge and Gudge thinking. But so is thinking that says that “so long as abortion is legal, we can’t worry about other issues.”

The only way to escape this is to get rid of our Hudge and Gudge thinking. We need to recognize that our factions must be judged by Church teaching, and not that Church teaching is judged by our factions. If we believe that the Church stance on abortion and “same sex marriage” is proof the bishops are “Republican,” we’ve fallen into the Hudge and Gudge trap. If we think the Church opposition to the government position on immigrants is “liberal,” we have fallen into the Hudge and Gudge trap. 

If we profess to be faithful Catholics, the Church must be our guide into right and wrong, because we believe that God gave the Church His authority and protects her from error. If we consider the Church teaching as the way to form our political judgments, we might be able to support the good in our preferred political factions while opposing the evil. We might also seek to reform the system rather than to just tolerate the least possible evil as the best we can hope for.

This means we must reject our partisan rigidity and be always open to the Church calling us to a firm standard of good and evil, while also being open to different ideas of carrying them out. We never compromise on doing what is right or being faithful to the Church. But we can consider whether our factional preferences are in the wrong. If they are, we must choose the Church over our preferences or factional beliefs. And if our factional opponents are not wrong, we must stop treating them as if they were.

Thoughts on Interpretation: How We Go Wrong if we Confuse True and Perceived Meaning

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