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Change, Perception, and Dissent

When people accuse the Church of changing, they generally think the Church is contradicting herself. They think that the Church now sanctions something she originally thought was a sin. What they don’t consider is that the Church refines her teaching, so that as humanity discovers more ways to do evil, the Church applies her teaching to the circumstances of an age in order that people of that age might be saved.

Critics that think this way can be opposed to change and think that the Church fell into error after a certain point. Or they can favor change and think the Church finally got something right. Both err, because they don’t understand what is changing.

For example, some Catholics believe that because the Church stopped mandating meatless Fridays, or changed Church teaching on lending money, she can change her teaching on sexual morality. What they fail to understand is where the sin was in the first place. Mandatory meatless Fridays had nothing to do with the evil of meat. It was about the Church setting a mandatory penance on Fridays. Those who refused to cooperate were rejecting the authority of the Church to bind the faithful. The Church changing the penance for Fridays was not a contradiction. It was a permission for people to find a more suitable penance if needed (abstinence from meat is still recommended). Likewise, the Church never changed her teaching that usury is a sin. Rather she made the distinction between demanding interest from helping someone in need and investing money and expecting a return. Usury is still a sin.

In both cases, the person who believes those cases were changing Church teaching on sin are in error. They were about deepening the understanding of what makes a sin morally wrong. 

I think of this as dissent solidifies against Pope Francis and his teachings on dealing with the divorced and remarried. Some people believe he is saying that the Church was wrong before on divorce/remarriage. But he is not. Reading Amoris Lætitia shows he recognizes the Catholic understanding of marriage and the evils of divorce. Most of the Apostolic Exhortation is about instructing the Church on the need to prepare couples for marriage and providing support for the existing marriages.

Chapter 8 exists because there are people who are in the situation that the Church wants to avoid—the people who have divorced and remarried when the previous marriage is valid in the eyes of the Church. The Pope’s intent is on getting these people back into right relationship with God and His Church. When it comes to the “infamous” Footnote 351, the Pope is recognizing that this, like all other sins, can have cases where even though the matter is grave, the knowledge or intention does not meet the criteria for mortal sin. If circumstances do not meet the requirements of mortal sin, then the person is not committing a mortal sin. He urges bishops and confessors to evaluate whether this is the case in specific instances. He does not open the Eucharist to whoever wants to receive it.

But that’s exactly what the critics claim he is doing. They claim (with approval or disapproval) that he opens the Eucharist to “all who feel called.” They can’t get beyond the idea that the matter is grave, and assuming that the Pope’s refinement of teaching is a claim that either divorce/remarriage is no longer grave or that mortal sins are no longer a bar to the Eucharist. 

In making this assumption, the critics show a fundamental misunderstanding. The Pope is neither changing “X is a sin” to “X is not a sin,” nor changing the obligations before receiving the Eucharist. He is merely asking the bishops to evaluate whether there are any cases where culpability is reduced. The critics overlook the possibility that a bishop will evaluate the cases in good faith and find that the number meeting that criteria is ZERO. (Some have gone so far as to claim that such bishops are opposed to the Pope).

The problem is, too many are using their (false) perception of what they think the Church is to judge the current conditions of the Church. Those who object to things like the Church teaching on contraception or women’s ordination as if the Church was always wrong and they hope that the Church will someday “get a clue.” Others who think that the cultural attitudes of the 16th century were doctrine, treat the Church from 1958 onwards as if it was a contradictory change and therefore a “heresy.”

But both views are error in themselves. When the Church teaches on faith and morals, she does not contradict herself in teaching moral absolutes, even if she should determine one approach is better suited for the current age than the previous one. Both of these views are the same error. The liberal Catholics think the past Church was wrong; the conservative Catholics think the current Church is wrong. Both are going wrong because they are in error about the nature of the Church.

Another form of this error is the labeling of Pope or bishop in light 0f one’s political outlook. The person who labels a shepherd 0f the Church as liberal because he speaks out on social justice, or the person who labels a shepherd of the Church as conservative because he speaks out on the right to life is letting their perception poison their view of the Church.

To avoid this error, we have to stop confusing our perception with the reality of the Church. We believe that the Church possesses the authority—given by Our Lord—to teach in His name, and when the Church teaches, we must give assent. Sometimes, when the Church teaches ex cathedra, we hold that this teaching is defining doctrine. But even when the Church teaches and preaches with the ordinary magisterium, we are obliged to hear and follow. This excludes the argument that the Church “errs” and, therefore, justifies ignoring the teaching.

This is the danger a growing number of Catholics are falling into. I’ve seen Catholics I hitherto respected, who defended previous Popes against the accusations of supporting error, suddenly act as if this current pontificate is an exception to the protection God gives the Church. I’ve seen known dissidents suddenly pretend to be faithful Catholics, ignoring the fact that they failed to give the Pope’s predecessors the same assent they claim to give now.

Even though both groups despise each other and blame each other for what they think is wrong with the Church, they foment dissent and accuse the other side of it, never realizing that they are guilty of what they condemn in the “other side.” But this is not an invincible ignorance. The fact that they condemn this behavior in others means they know it is wrong. Our Lord Himself warned us of the consequences of rejecting His Church (Matthew 7:21ff, 18:17, Luke 10:16).

So let us be wary of our perception. It can mislead us into wrongly assessing change and lead us into dissent that puts us at odds with the Church we claim to defend.