The Uninformed Rebellion Against the Holy Father

The Holy Father confirmed that his words—on bishops and confessors needing to evaluate each case of the divorced and remarried person to determine whether all elements of mortal sin are present instead of assuming they exist—are not an opinion but teaching of the ordinary magisterium. According to Canon Law 752 [∞], we are bound to follow that teaching, and not act against it.

While the secular media has ignored this story so far, it is stirring up dissent among a certain set of Catholics who argue that this contradicts previous teaching and, therefore must be ignored. Some have gone so far as to argue that Catholics are bound to not follow the Pope on this matter because it is a “heresy.” These critics are under a delusion that the Pope can be corrected by the bishops—some even going so far as to think he can be removed from office.

The fact of the matter is there is no such provision in Church teaching. Canon Law #1404 tells us that the Pope is judged by no one [†]. Canons 1372 and 1373 [§] tell us that the person who is tries to appeal to a council of bishops or try to stir up opposition to the Pope are to face the proper sanctions. In other words, the Church teaching doesn’t support them—it indicts them.

These critics falsely assume that grave matter is mortal sin, instead of being one part of it. Nobody denies that remarriage after divorce is grave matter—that is, no circumstances can make it a good act. But we need to remember that the Church has always taught that a mortal sin involves grave matter, full knowledge that it is evil and sufficient consent to that act. As Pope Francis points out in Amoris Lætitia:

302. The Catechism of the Catholic Church clearly mentions these factors: “imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors.”  In another paragraph, the Catechism refers once again to circumstances which mitigate moral responsibility, and mentions at length “affective immaturity, force of acquired habit, conditions of anxiety or other psychological or social factors that lessen or even extenuate moral culpability.” For this reason, a negative judgment about an objective situation does not imply a judgment about the imputability or culpability of the person involved. On the basis of these convictions, I consider very fitting what many Synod Fathers wanted to affirm: “Under certain circumstances people find it very difficult to act differently. Therefore, while upholding a general rule, it is necessary to recognize that responsibility with respect to certain actions or decisions is not the same in all cases. Pastoral discernment, while taking into account a person’s properly formed conscience, must take responsibility for these situations. Even the consequences of actions taken are not necessarily the same in all cases.”

This is not about letting people come to Communion if they feel called. Nor is it about accepting remarriage. This is about determining cases of reduced culpability. The person who has been properly taught and freely chooses to perform that act anyway does commit a mortal sin. But if the conditions interfere with knowledge or consent, the sin is not mortal even though it is still serious.

That doesn’t mean we let the person continue in their sin. For example, the alcoholic or the sexual compulsive may have reduced culpability, but the confessor works with them to get them in right relationship with God and His Church. Such people might be encouraged to receive the Eucharist, but no confessor would tell him his actions are morally acceptable. This is the situation for some of the divorced and remarried. In some cases that may mean helping the person get an annulment. In others it may involve helping them accept living as brother and sister instead of as husband and wife. If some of them have diminished culpability (that is, so the sin is not mortal in their case), they might be able to receive the Eucharist. 

If the person is unrepentant, and has no intention to change, and somehow deceives their confessor, they will face judgment—God is not mocked (Galatians 6:7).

The problem is, the critics assume that any abuse that might arise from a negligent confessor or a lying penitent is willed by the Pope. No doubt there are priests out there who say, “that doesn’t matter.” But that is incompatible with the Pope’s call for repentance. The whole point of his Year of Mercy was to get people reconciled. If he just wanted moral laxity, he wouldn’t be telling priests to be available in confession and urging people to go.

This rebellion is born out of the assumption that the Pope must be a heretic. Under this begging the question, whatever he does is interpreted through that assumption and used as evidence—even though the interpretation itself needs to be proven.

But these critics show they are mistaken about what the Pope is doing and what the Church teaches on culpability. Since they are wrong, their conclusions cannot be accepted as true.

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[∞] can. 752† Although not an assent of faith, a religious submission of the intellect and will must be given to a doctrine which the Supreme Pontiff or the college of bishops declares concerning faith or morals when they exercise the authentic magisterium, even if they do not intend to proclaim it by definitive act; therefore, the Christian faithful are to take care to avoid those things which do not agree with it.

[†] can. 1404† The First See is judged by no one.

[§] can. 1372† A person who makes recourse against an act of the Roman Pontiff to an ecumenical council or the college of bishops is to be punished with a censure.

can. 1373† A person who publicly incites among subjects animosities or hatred against the Apostolic See or an ordinary because of some act of power or ecclesiastical ministry or provokes subjects to disobey them is to be punished by an interdict or other just penalties.

Thoughts on the Ultramontanism Label

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The Blind Leading the Blind

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The Fatal Flaw: Thoughts on the Anti-Francis Rebellion

The critics of Pope Francis unrelentingly tell us that he is promoting confusion and error in the Church through either malice or incompetence. They point to certain quotes popularized in the media and unfavorably contrast it with previous Catholic teaching as “proof” of their charge that the Pope contradicts what the Church has always taught. The problem is, when one reads these quotes and previous documents in context, we see that neither justify the critics’ interpretation. Once we recognize this, we see the fatal flaw in the anti-Francis rebellion—that the critics are assuming as true what they have to prove (the begging the question fallacy) and that the texts they cite as “proof” prove nothing at all.

These critics remind me of the anti-Catholic fundamentalists I have encountered over the years. They quote Scripture against the teachings and practices of the Catholic Church but are unaware that Church and Scripture are not in conflict. Sometimes it is a case of not properly understanding Scripture. Sometimes it is a case of ignorance about what the Church teaches. But in both cases, what they call the “plain sense of Scripture” is nothing more than what they think it means.

The same is true of the anti-Francis Catholics. They think, “Who am I to judge?” means an approval of homosexual behavior. They think, “Rabbit Catholics” proves contempt for large families. They think that speaking about compassion for refugees is a deliberate condemnation of the Trump administration. They think that calling for confessors to investigate the level of consent present in the divorced and remarried Catholic is permission for all of them to receive the Eucharist. None of their accusations are true. But these critics who repeat them refuse to consider the possibility of their making an error.

I think these critics indict themselves (see John 9:41) when they say that the Pope is “unclear” or “needs to clarify.” That’s an admission of their interpreting Church teaching or what the Pope said. But, if one realizes that it is a matter of interpretation, that person has an obligation to see if the perceived conflict is a matter of individual misinterpretation. That means looking at how the Church herself understands the teachings—not how individuals or groups understand it [†]. That means we look to the shepherds of the Church, not the preferred website which is notorious for hostility to the Pope. If we don’t find an answer immediately, that doesn’t mean the accuser proved his point. We have to keep searching, trusting that the Church has an answer even if we don’t know it [§].

The problem with the Amoris Lætitia attacks is, as I see it, that certain Catholics have lost sight of (or never learned) the three requirements for mortal sin: Grave Matter, Full Knowledge, and Sufficient Consent. If one of these is lacking, the sin is not mortal—though it remains a serious matter needing correction. The critics I encountered personally focus on grave matter (which nobody denies) and point out that no Catholic should have total ignorance that it is a sin. But they overlook that some sinners may have wound up in their situation without wanting to defy the Church. The Church has recognized this with the alcoholic and the sexual compulsive who want to stop their sins but keep getting dragged back in because of defective consent. The Church has recognized the plight of the Catholic whose spouse insists on using contraception against their own will. The individual has still done serious wrong, but is trying to oppose it (a lack of sufficient consent) and needs the help of the Church in finding an escape from what seems like an impossible situation.

Instead, these critics assume that the Pope is ignoring the words of Our Lord about divorce and remarriage being adultery. They ignore that the confessor has long had the obligation of determining culpability and that this can change (without denying the objective evil) depending on the individual sinner. Pope Francis did not “open the floodgates.” He reminded confessors to investigate the culpability in every case, rather than automatically assume that the penitent deliberately willed to reject the Church with a full understanding as to what it meant. 

The fact that the critics have never, to my knowledge, acknowledged this aspect of moral theology is a sign of the fatal flaw in their rebellion. They focus on what they think the Pope means, while begging the question in assuming that the Pope is either heretical or incompetent. Since they assume but do not prove [¶] that the Pope promotes error, they view the quotes through a distorted lens. The person who does not start with accepting their assumption will not accept the quotes as proving the point.

But instead of trying to prove the point, many argue that whoever refuses to accept the contested assumption is “blind” or a heretic themselves. The argument runs something like this:

Critic: The Pope is a heretic because he doesn’t follow Church teaching.
Me: I think your interpretation of Church teaching is wrong because of X, Y, and Z.
Critic: Then you’re also a heretic or blind to the reality.
Me: How does that make me blind or a heretic?
Critic: Because you don’t follow Church teaching.

The point is, the critic ignores the fact that we challenge his own interpretation, not Church teaching. The critic assumes that a right thinking Catholic will think the same way he does. If someone—even the Pope—does not accept that interpretation, it is “proof” of his being in error.

This is the fatal flaw: The critic errs in interpretation but assumes they are not in error. As long as the Church does not follow what they think the teaching should mean, they see it as “proof” that the Church errs and needs correction. But our opposition to the critics is based on the fact that neither have the authority nor the training [∞] to properly interpret the Church teaching against the Pope and bishops they disagree with.

At this point, I think we must realize that these individuals need our prayers, that they realize that they are making a shipwreck of their faith and need to stop thinking of things as the true faith vs. the Pope.

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[†] For example, some critics condemn Amoris Lætitia on the grounds that certain bishops have implemented a “come to the Eucharist if you feel called” policy. But that policy runs counter to the actual text of the Exhortation which tells bishops and confessors to investigate individual cases. People forget that throughout history some bishops and theologians have misrepresented Church teaching to avoid changing wrong behavior. One of the more infamous examples of this were the bishops from the American South before and during the Civil War who portrayed the Papal condemnation of slavery as only a condemnation of slave trafficking from Africa—which the South didn’t do anyway.

[§] As a personal example, during my years at Steubenville, I was doing a paper on the writings of Charles Curran. One of his arguments for changing Church teaching on contraception was that the Church had changed teaching before on moneylending—once forbidding it and later permitting it. I thought his argument sounded false, but I could not find an answer to his argument. Ten years later, I discovered the actual encyclical. In it, Pope Benedict XIV called for an investigation into whether there was a difference between investment and lending to people in need. The condemnation of usury remained unchanged. Curran’s argument was false.

[¶] The whole flaw of this fallacy is that one uses the point that needs proof as “proof” itself of the point. But, if the point is not proven as true, then anything used as “evidence” under that assumption is only valid if the point is first proven. 

[∞] I am referring to the typical social media critic here, not the cardinals who made what I think is a problematic response. Any rebuke of them, I leave to the Holy Father, and do not presume the right to do so myself.

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.

Knowing, Not Knowing, and Knowing You Do Not Know

Accordingly I went to one who had the reputation of wisdom, and observed him—his name I need not mention; he was a politician whom I selected for examination—and the result was as follows: When I began to talk with him, I could not help thinking that he was not really wise, although he was thought wise by many, and still wiser by himself; and thereupon I tried to explain to him that he thought himself wise, but was not really wise; and the consequence was that he hated me, and his enmity was shared by several who were present and heard me. So I left him, saying to myself, as I went away: Well, although I do not suppose that either of us knows anything really beautiful and good, I am better off than he is,—for he knows nothing, and thinks that he knows; I neither know nor think that I know. In this latter particular, then, I seem to have slightly the advantage of him. (Apologia 21)

 

Plato, The Dialogues of Plato, trans. B. Jowett, Third Edition, vol. 2 (New York; London: Oxford University Press, 1892), 113–114.

Introduction

When it comes to the ongoing faction wars in the Church, I suspect many of the participants who attack the Church today as being in error never intend to reject the Church. Instead, they act as they do because they think it is the right thing to do. Unfortunately, what one thinks is the right thing, and what the right thing actually is are often two different things. I think this is an example of the situation described by Socrates’ Apology above—that the person does not know the truth, but does not know about this lack. That is a problem because, if a person does not know that they do not know the truth, they will remain in error while thinking themselves defenders of the faith. 

Unfortunately, one of the problems with social media discussions today is nobody wants to admit that they don’t know something. In fact, implying someone doesn’t know something usually results in an angry response. Bring up the Argument from Ignorance fallacy [†] and people think you’re calling them an idiot. This defensive attitude is unfortunate because every person has a lack of knowledge in some part of their life. The question is, do we recognize this lack and try to learn? Or do we think that what we think we know is all that needs to be known? 

Being Faithfully Catholic Means Constantly Growing

If we are in the latter state, this is harmful for our spiritual health. The Catholic faith requires us to know, love and serve God. That goes back at least to the Baltimore Catechism, and it’s a good summation. We need to know what God revealed, the natural law with which He created the universe, and make use of our natural reason to apply that revelation and knowledge to our personal lives. Being finite beings, afflicted with concupiscence, we do make mistakes in judgment. We do choose the wrong thing. We do miss crucial facts that would change our outlook. And, finally, we do fail to comprehend complex ideas that go beyond our knowledge. There’s no shame in that limitation. But we cannot live that way. As the Vatican II document Gaudium et Spes puts it:

[16] 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).

If we refuse to learn, refuse to form our conscience, we have no excuse when we do wrong. And, since Our Lord gave us the Church to guide us, we have no excuse for going astray if we should ignore the Church. As Lumen Gentium puts it:

[14] They are fully incorporated in the society of the Church who, possessing the Spirit of Christ accept her entire system and all the means of salvation given to her, and are united with her as part of her visible bodily structure and through her with Christ, who rules her through the Supreme Pontiff and the bishops. The bonds which bind men to the Church in a visible way are profession of faith, the sacraments, and ecclesiastical government and communion. He is not saved, however, who, though part of the body of the Church, does not persevere in charity. He remains indeed in the bosom of the Church, but, as it were, only in a “bodily” manner and not “in his heart.” All the Church’s children should remember that their exalted status is to be attributed not to their own merits but to the special grace of Christ. If they fail moreover to respond to that grace in thought, word and deed, not only shall they not be saved but they will be the more severely judged.

 

Catholic Church, “Dogmatic Constitution on the Church: Lumen Gentium,” in Vatican II Documents (Vatican City: Libreria Editrice Vaticana, 2011).

In short, we can’t stop with what we think we know on how to live the Christian life. Growing closer to God means learning how to live as He calls us to live. Can you imagine a marriage where one of the spouses couldn’t be bothered to learn about his partner? Not caring what the other thought or felt about things? The successful marriage requires a constant change for the better. Our relationship with God requires the same.

Knowing and Learning

Of course the Church goes back to Our Lord Himself, and the writings of the members of the Church, the Councils and so on is massive. One person cannot hope to learn and master it all, even if they had no demands on their time but this study. So one average Catholic may view the encouragement to learn as an impossible demand and give up hope of understanding. Meanwhile another average Catholic might just decide that what he knows is good enough to pass judgment on Popes.

Both views should be avoided. In the first case, the equivalent of a Ph.D is not necessary for salvation. People with the ability and time to study theology can indeed lend their talents to the Church, but this is not the only way a Catholic can be holy and serve the Church. Each one of us has a calling regardless of education and status in life (1 Corinthians 12:15-26). In the second case, assuming one knows enough is to give up learning about Our Lord and growing in relationship with Him. When such a person encounters something within the Church, new to them, they might assume the idea is heretical without considering the possibility of their lack of knowledge making them misinterpret the issue.

To avoid this state, we need to start with the step of realizing the possibility of our not knowing something, considering the possibility that there is more to the situation than we are aware of. We need to realize that, just because we might think, “I can’t think of any reason why the Pope does/doesn’t do X,” does not mean there is no reason that justifies his actions.

Example—The Pope, Divorce, and Remarriage.

One of the problems I see in the social media debates is confusing the intrinsic evil with the actual responsibility of the person. Intrinsic evil means that some act is always wrong regardless of intention or circumstances. One can never have a just abortion or a just rape for example. But one can have a just war if proper conditions are met.

What some Catholics seem to forget (or perhaps did not know), and what the Pope wants us to remember, is that it is not enough to speak against intrinsic evil. Determining the culpability (responsibility) of the person who acts is part of the confessor’s task.  Certain circumstances can reduce the level of individual guilt (but not the fact that an intrinsic evil is done). Confessors have to assess the knowledge and circumstances that led to the action in determining how serious the sin is. For example, masturbation is an intrinsic evil. One must never do it. But some people have formed compulsive habits that are hard to break. In some circumstances, this compulsion reduces the personal responsibility so the person lacks the consent necessary for a mortal sin. The act is still intrinsically evil, and the person is obliged to work at overcoming this compulsion in cooperation with God’s grace. But this reduced culpability does not mean the Church is calling evil “permissible.”

Some critics of the Pope (including a few I ordinarily respect) say they can’t envision a circumstance where culpability can be reduced. But that is an argument from ignorance fallacy. We need to consider the possibility of things being different from what we think, based on our own experience. 

I believe that some Catholics forget this when it comes to the fight over Chapter 8 of Amoris Lætitia involving the divorced and remarried. Contrary to his critics’ claims, the Pope has not denied that divorce and remarriage is never permissible as long as the legitimate spouse lives. What he calls for is that confessors assess the knowledge and circumstances of each person, in this situation. Contrary to the claims of anti-Francis Catholics, the Pope is not seeking to legitimize divorce/remarriage. He is seeking to restore each person to a right relationship with God and His Church. If [§] it turns out that a Catholic in this situation lacks the conditions that make a mortal sin [∞], then the confessor can encourage the reception of the Eucharist while also guiding the sinner to turn away from sin and return to God. He is not a “liberal” or a “modernist” when he properly applies this.

Is it possible that a confessor can act wrongly, or err in their assessment? Yes, because we are all sinners. But the wrongful action of some confessors or some bishops does not mean that the Pope promotes or supports those things. 

Example—Knowing that differences exist in other nations.

Another thing that people may not know that the situation in Western Europe and the United States is not universal. For example, during the Year of Mercy, the Pope declared that all priests would be granted the facility to absolve abortion [¶]. This did not affect the United States, where the bishops already gave their priests the facility to act in their name, but it did affect other parts of the world. In interviews and press conferences, the Pope has discussed all sorts of different abuses and obstacles to marriage that we in the West have never experienced, but people in other countries have to deal with.

Likewise, things we take for granted, like tribunals, do not exist in some Catholic countries. An open and shut annulment case might take 90 days in the US, but might take years in another country. Other countries might have vicious customs that discourage seeking annulment. In such cases, people might feel trapped into doing things that the Church teaches is wrong. As I pointed out above, this does not change the fact that what they do is wrong. But it might (and might ≠ must) mean that some (and some ≠ all) cases involve reduced culpability. If we do not know these things, we run into the danger of thinking the entire world is like the US, and that his actions are nothing more than laxity. But this is false.

Blind Guides who do not know that they do not know.

4. The root of this schismatic act can be discerned in an incomplete and contradictory notion of Tradition. Incomplete, because it does not take sufficiently into account the living character of Tradition, which, as the Second Vatican Council clearly taught, "comes from the apostles and progresses in the Church with the help of the Holy Spirit. There is a growth in insight into the realities and words that are being passed on. This comes about in various ways. It comes through the contemplation and study of believers who ponder these things in their hearts. It comes from the intimate sense of spiritual realities which they experience. And it comes from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth".(5)

 

But especially contradictory is a notion of Tradition which opposes the universal Magisterium of the Church possessed by the Bishop of Rome and the Body of Bishops. It is impossible to remain faithful to the Tradition while breaking the ecclesial bond with him to whom, in the person of the Apostle Peter, Christ himself entrusted the ministry of unity in his Church.(6)

 

 John Paul II, Ecclesia Dei 

So far, I have talked about people who are unaware of differences, or what the Pope actually said, and simply assume conditions are the same everywhere in the Church. But there is another group of Catholics who are truly dangerous to souls. These are the Catholics who, out of ignorance, assume that differences between their own misunderstanding and what the Pope says to be “proof” that the Pope is in error. They stir up confusion, and then argue that the existence of that confusion is the fault of the Pope they attack. 

This group of Catholics seem intimidating because they pull quotes from obscure Church documents the average Catholic has never heard of. But they sound knowledgable, and the average Catholic, insecure in their own knowledge, thinks their inability to think of a response means it must be true. It is important to remember that their behavior is like the anti-Catholic who distorts a Catholic teaching, and then cites a Bible verse they claim “contradicts” it. But the issue is not the Bible verse, but whether they use it properly. Likewise, the anti-Francis Catholic who cites a quote from Church teaching and contrasts it with something the Pope says has always either misquoted or taken the quote out of context. Often they have never actually read these documents, though they may try to feign otherwise. They often get isolated quotes from websites that argue the Church today is in error. Once countered, they ignore that argument and move on to the next [∑] or ignore that refutation.

For example, when they cite St. Robert Bellarmine on a “heretic Pope,” they make it sound like this is an official Church document. It is not. It is one opinion he lists in a work defending the authority of the Pope (I discuss this HERE). They often misrepresent history of the Church, making it sound like we have had openly heretical Popes in the past, and Pope Francis is merely one more of them. But this too is false. We have three Popes who may have privately held error [£], but never taught it. Since Pope Francis is teaching, if he taught error, it would mean that what the Church believes about being protected from teaching error in faith and morals was false. And once we see that, we realize we can never know if the Church was not in error.

What the average Catholic needs to know about not knowing in this case is, the issue in question is not the Bible or Church documents. It is their interpretation of the documents that are being judged. The authority to interpret how the timeless truths of the Church are applied in each time period fall to the Pope and bishops in communion with him. One judges the dissenter’s claims by how they line up with what the Pope and bishops in communion with him say. When the Pope teaches, even when that teaching is not ex cathedra, it must be obeyed:

892 Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a “definitive manner,” they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful “are to adhere to it with religious assent” which, though distinct from the assent of faith, is nonetheless an extension of it.

 

Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 236.

So, even if you are an average Catholic who has not had the opportunity or time to study all the tomes the Church has produced, here is something important to know—you cannot have authentic Catholic faith in opposition to the Pope and bishops of this generation. Once you know that, you know that despite all the quotes they may produce, these dissenters have no authority to defy the Church today in the name of being faithful to what they think the Church meant in the past. 

Conclusion

To tie all this together, we need to avoid being like the politician who neither knew the truth nor knew he did not know it. We need to know our limitations and if we do not know something, we must recognize this lack and try to learn the truth. You wouldn’t trust a person who claimed to read a medical textbook and rejecting the findings of the AMA to do surgery on you. You shouldn’t trust a person who claimed to read Church documents and rejected the Pope and bishops guide you spiritually either.

We do have a Church, established by God. God promises to protect this Church. In this Church we have a guide to show us how to live. But the dissenter—whether he says the Church is too strict or too lax—is no guide. He is simply someone who does not know of his own ignorance. If you know you do not know, but know the dissenter does not know either and does not know they are ignorant, you are not as bad off as he is.

But knowing is better than not knowing. So it is always good for Catholics, regardless of their state in life and education, to learn more of their faith—always with the Church, and never apart from it.

_______________________

[†] Briefly explained: Just because a person doesn’t know of a reason disproving their position, it doesn’t prove there isn’t one.

[§] What critics forget is the possibility of a diocese investigating and finding zero cases that meet the Pope’s criteria. That’s why I, unlike some Catholics, don’t see Archbishop Chaput’s statement that he’s not changing diocesan policies to be a rejection of the Pope. If a diocese already does these things the Pope calls for, there’s no need to change.

[∞] Intrinsic evil, full knowledge, deliberate consent

[¶] Normally only the bishop, and those priests he permits, can absolve in this case.

[∑] My favorite “war story” of this type was the anti-Francis Catholic who cited one of the sessions of the Council of Trent to try claiming that after Vatican II, the Church was in error. Unfortunately for him, I had read the sessions of Trent (it’s amazing how much of a Catholic library one can acquire electronically) and cited another portion of that same session that contradicted his interpretation. His response was he didn’t have time to “reread” that document. But if he had read it at all, it was quite clear.

[£] Liberius, Honorius I, John XXII. Of these: Liberius’ error is widely debated; Honorius I probably held error but never said anything public; John XXII offered an opinion on a subject not yet defined—and was only defined by his successor.

Knowledge and Understanding

[H]e would answer: ‘My good friend, he who would be a harmonist must certainly know this [i.e. how to pitch the highest and lowest note], and yet he may understand nothing of harmony if he has not got beyond your stage of knowledge, for you only know the preliminaries of harmony and not harmony itself.’

 

Plato, Phaedrus. The Dialogues of Plato, trans. B. Jowett, Third Edition, vol. 1 (New York; London: Macmillan and Co., 1892), 477.

A common problem for our times is thinking that because we have some knowledge on a subject, we are qualified to pass judgment on that subject and those who have authority on that subject. The problem is, this is false. A little knowledge of First Aid does not make one qualified to serve as a surgeon. A little knowledge on changing an oil filter does not make one qualified to serve as an auto mechanic. Likewise a little knowledge in theology does not make one qualified to be a theologian. Yes, the surgeon needs that knowledge of First Aid. The mechanic needs that knowledge of changing the oil filter, and the theologian needs that basic knowledge found in the Baltimore Catechism. But, to be qualified in their field, the surgeon, the auto mechanic, and the theologian need to know much more than that.

As the dissenting Catholics (whether radical traditionalist or “Spirit of Vatican II”) grow more defiant against the Church teachings they dislike, we see more clearly their deficient knowledge that leads them to false conclusions. Compassion for the sinner was also taught before Vatican II, while moral obligations were also taught after. Yet the dissenter insists that the Church was/is defective for not teaching those things. But their criticism is based on gaps in their knowledge, while assuming they know enough.

The Saints, the Popes, the Councils, the Theologians have written a great deal on our Catholic faith over the almost 2000 years our Church has existed. One individual Catholic cannot hope to read it all. So, it is not surprising that a Catholic will discover something unfamiliar to them. It may even seem excessive or deficient based on their own experience [†]. But we have to recognize that what seems strange or false to us might actually be due to deficiencies in our knowledge. This is why it is dangerous to quote mine Scripture or Church documents in order to declare something the critic dislikes as being contrary to God’s will or Church teaching. Certainly individuals in the Church can and do go against these things, but it does not follow from the fact that sin exists in the Church that those with the authority to teach are teaching error.

I would say this error revolves around making the wrong choice on how to look at things:

1. What could the Church mean by this?
2. What else could the Church mean but this?

The first choice says, “I don’t know what the Church, Pope, Bishop, Council is saying here.” The second is refusing to consider any possible interpretation than the one the critic has drawn. The problem is, if that interpretation is wrong, the conclusion will be as well. Before we conclude that something taught by an authoritative source in the Church is in error, we have to make sure we properly interpret what the person says, and properly understand what the Church teaches on the subject. If we focus on only the absolute teaching while ignoring the circumstances that may reduce culpability, or if we only focus on circumstances without the absolute teaching, we will miss the point that leads the Church to apply teaching one way in one circumstance, and a different way in a different circumstance—without denying either the moral obligations or the personal culpability.

 

So, when the Pope talks about the divorced and remarried, calling for bishops to investigate the culpability of individuals, he is not denying the Church teaching that divorce and remarriage is wrong. He’s talking about assessing where this specific individual stands in terms of culpability, using that assessment to help that individual reconcile with the Church. The critic who thinks that this means ignoring past teaching is overlooking the long held teaching of the Church on the necessary conditions for mortal sin—grave matter, knowledge, and consent. Grave matter is usually straightforward. Determining what the person knew and whether they consented to what they properly understood to be evil is more difficult. If a person got themselves into a grave sin through deficient knowledge or consent, they may have difficulty extracting themselves from their sin. That’s what the confessor needs to evaluate. Is the person trapped in a sin where they did not realize the gravity of their act when they first began?

 

If they did not, then they may not be guilty of a mortal sin, even though they are committing a grave sin. That’s a nuance of Catholic moral theology for confessors to determine culpability. It’s not something Pope Francis or Vatican II invented, and it’s not something that lets sinners go on sinning with permission. It’s something aimed at helping such people escape their sin at a pace they can endure. Can it be abused? Yes, but that can be said about any Church teaching that deals with individual cases. An individual priest, for example, might be too lenient out of pity or too rigid out of legalism. Or a member of the laity might resent being told they are at odds with the Church. But this hypothetical priest does not make Church teaching and practice wrong. Nor does the perceptions of the individual member of the laity mean that the properly applied teaching is unjust.

 

The point is, before we accuse the Pope, bishop, or Council of teaching error, we need to make sure we understand what they actually said and the intention in saying it. We also need to make sure we understand the Church teaching we contrast it with. Because if we are mistaken about either (or both), our accusations would be unjust. I think this is one of the major problems leading to our growing disobedience from those who claim to be “true Catholics” or “true Christians” while being in opposition to the Church.

 

_________________________

[†] Examples might include St. Louis de Montfort, whose writings on the Blessed Virgin Mary can seem to go too far for some, or some medieval teachings on keeping order in society might seem to be deficient in mercy. In both cases, we need to know the context.

On Toxic Rhetoric and Self-Imposed Lines

Over the past four years, we’ve had a relentless drumbeat from the anti-Francis Catholics, telling us that this Pope is a “disaster” and that people who disagree are either ignorant or heretics themselves. Unfortunately, this group has gone from a small body of radical traditionalists to even absorbing some orthodox Catholics who were determined to be faithful to the Church at all costs. Those who made the switch will no doubt say that they don’t accept the radical traditionalist ideology—and I believe them. But I think these hitherto orthodox Catholics have been poisoned by the toxic rhetoric spewing forth from the beginning, so that while they are not radical traditionalists themselves, they have been taken in by the same error of assuming that what they don’t like is also contrary to the Catholic faith.

I think the built in error is a self-imposed line that the individual Catholic thinks cannot be crossed without the Church betraying God. That’s not to say there are not lines we cannot cross. Rather that the lines causing trouble are self-imposed. They generally involve disciplines that the Church can change, but the individual treats them as doctrines. Thus they feel betrayed when the Church crosses one of their self-imposed lines.

The problem is, we are constantly bombarded on social media with the claim that the Pope is the worst ever, and intends to water down the faith until nothing is left. While we probably won’t accept their claims until our own self-imposed line is crossed, these things do start to get under our skin. The Pope gets misquoted and everyone assume it is true. The Pope makes a small reform which sparks an angry response. When we’re barraged by a constant anti-Francis message, these things start to bother us. So once our own self-imposed line gets crossed, we start to believe the accusations. We start to resent the Pope and blame him for the unrest caused by others.

Then we forget the other side of all this. There are some misled Catholics (like the Spirit of Vatican II Catholics) who believe the Church is in error and will remain in error until she changes her teachings. That is their self-imposed line. But both they and the critics of the Pope make the same error—their self-imposed lines are a judgment on the Church, promising or withholding obedience depending on whether the Church does what they like.

The way to avoid this is to stop making self-imposed lines that actually judge the Church. We need to realize our own limitations. The Church will never go from saying “X is a sin” to saying “X is permitted.”[*] However, the Church can make changes on how to best apply her teachings, or how to perform them. For example, the Church has decided to respond to the divorced and remarried now in an individual investigation, rather than a blanket assumption. But a change in approach is not a change of doctrine. For example, 40 years ago, Blessed Paul VI reversed the discipline that the divorced/remarried were automatically excommunicated. Such rulings do not give the divorced/remarried sanction to sin, though some probably thought that was a line in the sand.

People have established a number of self-imposed lines over the years. They think the Church will never change the form of the Mass, never allow reception of the Eucharist in the hand, allow the laity reception of the chalice, never allow female altar servers, etc. When the Church makes the change they assumed would never be made, they assume the Church is “faithless” rather than consider the possibility of their own error. Likewise the Catholic who thinks the Church must change her moral teachings, they will not consider the possibility of their own error.

As a final point, please keep in mind I am speaking of the Church in her teaching role. We’re not talking about the pastor, sister or DRE who abuse their position to implement whatever they please. The parish that permitted female altar servers before the Church permitted it did wrong. The lay parish director who said it was ok for the divorced/remarried to receive the Eucharist on their own say so did wrong. Their disobedience was not changed to good when the Church announced a change. Rather we are talking about the fact that when the Church binds, we have no authority to loose. When the Church looses, we have no authority to bind. 

It’s only when we recognize this that we’ll perhaps inoculate ourselves from the toxic rhetoric that leads people into believing the Church can and does err when she acts against what we would desire the Church to be.

_______________________

[*] Some might argue the Church changed her position on usury. That’s not the case. Pope Benedict XIV, in the 18th century, called for the Church to investigate whether there was a difference between charging interest to people in need and investing in a venture, expecting a return. Usury is still a sin, but investing is not charging interest to those in need. 

Others might point to the fact that eating meat on Fridays used to be a sin, but now is not. What they overlook is that meat itself is not evil. Rather the Church imposed a uniform Friday penance for all to follow. The sin was in refusing to follow the teaching of the Church. When the Church made a change to allow for other penances (how much of a penance is it to go meatless if you’re a vegan?), this was not a change of doctrine or morals.

Everybody is Sure They Are Right, Even If They're Not

Introduction

One of the stranger items I have in my Verbum library is the address of a Presbyterian minister made during the Civil War. In it, he urges young men to take up arms against a threat, saying:

In the first place we must shake off all apathy, and become fully alive to the magnitude of the crisis. We must look the danger in the face, and comprehend the real grandeur of the issue. We shall not exert ourselves until we are sensible of the need of effort. As long as we cherish a vague hope that help may come from abroad, or that there is something in our past history, or the genins of our institutions, to protect us from overthrow, we are hugging a fatal delusion to our bosoms.

 

James Henley Thornwell, Our Danger and Our Duty (Columbia, SC: Southern Guardian, 1862), 5–6.

The words he used could have been used today speaking about a crisis in the Church or about the state of our nation. But no, Thornwell was a clergyman who believed slavery was justified and was writing to encourage people to fight for the Confederate States. What we have is a case of a Christian minister who was entirely convinced his cause was just and needing to be defended, but in retrospect, we know that his cause was unjust and needing to be opposed. In other words, Thornwell’s perception was not reality, no matter how sincere he might have been.

The Problem May Be Closer Than We Think…

Nobody wants to be compared with an apologist for slavery of course, and such a comparison is not my intent. But there do seem to be similar attitudes of self-assured assessments of situations. Lately everyone seems to know what is wrong with the Church—that which goes against how the critic thinks the Church should be acting and teaching. However, those tasked with leading the Church never get consulted on if this perception is actually correct. Everybody assumes Our Lord agrees with them, but when the Pope or the bishops in communion with him object to a view, or propose a different way of handling a situation, people assume these shepherds are acting “contrary” to Church teaching or even God Himself. So liberal Catholics accuse St. John Paul II and Benedict XVI of “betraying the Council” or Jesus’ teachings on love and judgment. Meanwhile, conservative Catholics accuse Pope Francis of “betraying past councils” or Jesus’ teachings on obedience.

What they don’t ask is whether their division against the Pope and bishops is a sign of their own error. They appeal to the “true Church,” but that Church is nothing more than their own interpretations and preferences. They give obedience to the actual Church only to the point that they happen to agree. When they don’t, the Pope or the bishop is “betraying” Our Lord and the Church.

Personal Sin and Bad Decisions are not Signs of Teaching Error…

That’s not to say that the Pope and bishops are impeccable (a common straw man fallacy). They are human beings like the rest of us. They can sin and make bad decisions like the rest of us. But the difference between them and us is that they, as successors to the apostles, are tasked with leading the Church: The Pope as the visible head of the entire Church; the bishop (when in communion with the Pope) as the head of the diocese. When the Pope teaches, or when the bishop teaches in line with the Pope, we are required to give assent.

can. 752† Although not an assent of faith, a religious submission of the intellect and will must be given to a doctrine which the Supreme Pontiff or the college of bishops declares concerning faith or morals when they exercise the authentic magisterium, even if they do not intend to proclaim it by definitive act; therefore, the Christian faithful are to take care to avoid those things which do not agree with it.

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.

can. 754† All the Christian faithful are obliged to observe the constitutions and decrees which the legitimate authority of the Church issues in order to propose doctrine and to proscribe erroneous opinions, particularly those which the Roman Pontiff or the college of bishops puts forth.

 

 Code of Canon Law: New English Translation (Washington, DC: Canon Law Society of America, 1998), 247–248.

That’s pretty cut and dried. If God requires us to obey the Church (Matthew 18:17, Luke 10:16), then we have to choose. Neither Scripture nor Church teaching allow us to disobey the Pope when he binds or looses. So, we can either trust God to protect His Church from teaching error, or we can hold the absurdity that God requires us to obey error and disregard truth if the Pope decrees it.

The Common Challenges Don’t Work… 

Critics try to evade this by pointing to some of our less illustrious popes, Liberius, Honorius I, and John XXII. The problem with citing them is they made no attempt to teach error as Pope. They certainly made no demand that the Church embrace their views. Historians dispute over whether Liberius and Honorius even privately held heresy, or whether this was the propaganda of their enemies. In the case of John XXII, the matter under discussion was not yet defined.

To put the case of John XXII in context, a hypothetical example would be if the Pope preached one way or the other on whether Our Lady died before she was assumed into Heaven, and then some members of the Church discussed it with him and convinced him the other way was better. Since whether Our Lady died before her Assumption has not been defined one way or the other, the Pope in this example would not be in error—even if a later Pope should define it differently [†].

But, unlike the above Popes, St. John Paul II, Benedict XVI, and Francis did teach. Even if they did not teach ex cathedra, their teachings are binding (see canon 752 above). So these comparisons are false analogies. If his critics are right (Pro tip—they’re not), then we have a contradiction. We must give assent to these teachings, but, according to his critics, he can teach error in these things we have to give assent to! It’s absurd, but that’s what logically follows from trying to reconcile authentic Church teaching with the claims of anti-Francis Catholics!

To Be On God’s Side, We Have to Be in Accord With the Magisterium…

Both Scripture and Church teaching have consistently taught that, while we do not emulate the bad behavior of some Popes or bishops, we do have to give assent when they teach. There’s never been a case where a member of the Church has been right in rejecting the magisterium. Rejecting that authority is not something new in Church history, but in the past we called it what it was—heresy and schism. Now, certain Catholics use the special pleading fallacy to refuse applying this teaching to themselves. When those they disagree with dissent from the Church, they accuse them of faithlessness. But when it comes to their own dissent, they justify it as behaving rightly—ignoring the fact that those they condemn also justify themselves.

Not all of the magisterial issues involve faith and morals. Nor is our obedience limited to those areas. As the Vatican I document Pastor Æternus points out:

[Chapter III] Hence We teach and declare that by the appointment of our Lord the Roman Church possesses a sovereignty of ordinary power over all other Churches, and that this power of jurisdiction of the Roman Pontiff, which is truly episcopal, is immediate; to which all, of whatsoever rite and dignity, both pastors and faithful, both individually and collectively, are bound, by their duty of hierarchical subordination and true obedience, to submit, not only in matters which belong to faith and morals, but also in those that appertain to the discipline and government of the Church throughout the world; so that the Church of Christ may be one flock under one supreme Pastor, through the preservation of unity, both of communion and of profession of the same faith, with the Roman Pontiff. This is the teaching of Catholic truth, from which no one can deviate without loss of faith and of salvation. 

 

Vincent McNabb, ed., The Decrees of the Vatican Council (New York: Benziger Brothers, 1907), 40.

So when a Pope decides certain changes need to be made for the discipline and governance of the Church, the Pope does have the authority to make these decisions, and we do not have the right to reject them. Do we have the right to make our concerns known? Yes, but respectfully (Canon 212 §3). I would argue that today’s behavior is anything but respectful. 

…not Bend the Magisterium to Our Preferences

In addition, we have to beware selective citation of Scripture and Church teaching to condemn those we dislike while ignoring those parts which indict us. Regardless of the topic, some Catholics cite only those parts of Scripture to support themselves and discredit those who take a different view. The problem is, people often confuse either-or with both-and. 

It’s like this: There are some areas where the Church teaches, “X is a grave sin.” In such cases, no faithful Catholic can say, “X is not a sin,” or, “X doesn’t matter.” So the Catholic who supports abortion rights or the use of torture goes against Catholic teaching. However, not all issues involve contradictions. There is the possibility of two Catholics accepting Catholic teaching but preferring different ways of carrying it out—especially when society is so dismal that the probable options are both deeply flawed. Provided that they are not feigning obedience, it is possible for them to reach different conclusions on how to best be faithful, and in that case it is unjust for one to accuse the other of being faithless. However, ultimately it is the Pope or bishop who has the final say as to whether one or both of the conclusions are false.

Conclusion

In each of the examples above, people refused to consider whether they might be wrong, or whether they misunderstood the teaching which led them to error. While I certainly pray no Catholic would be as wrong as James Henley Thornwell was about his defense of slavery and the Confederate States, each one of us does have to constantly ask whether we are in error—especially when we find ourselves at odds with the Holy Father and the bishops in communion with Him.

Our faith is that God protects His Church from error. Yet nowadays, people from all factions assume the magisterium must be wrong when there is a conflict, arguing that these shepherds must be in error. That is a practice contrary to our professed faith. If we would avoid the “loss of faith and of salvation” (as the First Vatican Council put it), we must start considering whether it is more plausible that we err when we dissent. We must ask whether we really know, or only think we know.

After all, if we only think we know, and never bother to learn, that is vincible ignorance—which is not an excuse for doing wrong.

 

_____________________

[†] People forget that St. Thomas Aquinas held some opinions on unresolved issues (such as on the Immaculate Conception) which the Church later defined differently after his death. We do not consider him a heretic because of those views, because he did not take an obstinate stance against the Church. He merely offered his opinion on something yet undefined.

It Didn't Start With Francis

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