Lincoln Said It Best: Reflections on the EU-Ireland Abortion Case

Source: CNS STORY: European court says Ireland's abortion laws breach European rules

I always find the use of the "Pro-Choice" label rather ironic, since it makes the assumption that regardless of whether a fetus is a child (which is never asked by one who supports abortion), the mother should always have the right to kill it — In other words have laws imposed which are in accordance with their beliefs.

Meanwhile, the people who believe the unborn is a child do not have the right to pass laws in accordance with their beliefs.

I think Abraham Lincoln, though he was speaking about the United States, speaks wisely about this conflict between those who believe abortion is a right and those who know it is wrong.  His words go far beyond American borders and far beyond slavery:

If we could first know where we are, and whither we are tending, we could then better judge what to do, and how to do it.

We are now far into the fifth year, since a policy was initiated, with the avowed object, and confident promise, of putting an end to slavery agitation.

Under the operation of that policy, that agitation has not only, not ceased, but has constantly augmented.

In my opinion, it will not cease, until a crisis shall have been reached, and passed.

"A house divided against itself cannot stand."

I believe this government cannot endure, permanently half slave and half free.

I do not expect the Union to be dissolved -- I do not expect the house to fall -- but I do expect it will cease to be divided.

It will become all one thing or all the other.

Either the opponents of slavery, will arrest the further spread of it, and place it where the public mind shall rest in the belief that it is in the course of ultimate extinction; or its advocates will push it forward, till it shall become alike lawful in all the States, old as well as new -- North as well as South.

You can read the full address HERE.

The reason I find this address, from 1858, to be enlightening on the world situation and abortion today is we have two mindsets.  One which holds that the act of abortion is an act which kills a human life.  The other is a view which holds that regardless of whether or not the abortion takes a human life, it should be kept legal, so that any woman who thinks she has a "need" for it can do so.

This latter group believes there should be no restrictions whatsoever.  People within this group may feel a twinge of unease over reasons (such as sex-selection abortions) or methods (such as Intact Dilation and Extraction — AKA "Partial Birth Abortion"), but remain firm in insisting it should be kept legal.

The point is, the legal system cannot accommodate both views.  We cannot be half in favor of and half opposed to laws legalizing abortion.  Those nations with legalized abortions act on the assumption it is a "civil right" and look on those nations which oppose it as violating said rights.

Thus, those people who believe that abortion ends a life will be forced to endure a system which says it is legitimate to have access to abortion.  Then we will cover it up with banal slogans like "If you're against abortion, don't have one!"

Such a slogan is meaningless.  Just replace one cause in the slogan with another and you can justify anything (this is an example of a reductio ad absurdum).  In this case, we could say the slave owner could use this slogan to say If you're against slavery, don't own a slave!

See how the cheap slogan evades the issue?  The issue then was whether it is moral to own slaves to begin with.  The issue now is whether it is moral to kill the unborn child to begin with.  Yet this is the issue which is ignored, and instead "choice" is pushed into its place.

Court cases like this one requires us to ask hard questions: Who is really against "rights" and "freedom"?  The person who believes that the unborn person is human and therefore has human rights?  Or the people who force abortion laws into being law of the land in nations where the belief in the rights of the unborn exists?

Lincoln was right.  A divided system will not work, and supporters and opponents of abortion "rights" both recognize this.  This is why we must continue to support the right to life, even in nations where this right to life is recognized.  No nation can be half legal abortion and half illegal abortion.  It will become all one or all the other, and those nations where it is believed to be a "right" will continue to seek to impose it on nations where the right to life is recognized… unless we can halt its further spread and place it in the public mind that it ought to be extinct.

Lincoln Said It Best: Reflections on the EU-Ireland Abortion Case

Source: CNS STORY: European court says Ireland's abortion laws breach European rules

I always find the use of the "Pro-Choice" label rather ironic, since it makes the assumption that regardless of whether a fetus is a child (which is never asked by one who supports abortion), the mother should always have the right to kill it — In other words have laws imposed which are in accordance with their beliefs.

Meanwhile, the people who believe the unborn is a child do not have the right to pass laws in accordance with their beliefs.

I think Abraham Lincoln, though he was speaking about the United States, speaks wisely about this conflict between those who believe abortion is a right and those who know it is wrong.  His words go far beyond American borders and far beyond slavery:

If we could first know where we are, and whither we are tending, we could then better judge what to do, and how to do it.

We are now far into the fifth year, since a policy was initiated, with the avowed object, and confident promise, of putting an end to slavery agitation.

Under the operation of that policy, that agitation has not only, not ceased, but has constantly augmented.

In my opinion, it will not cease, until a crisis shall have been reached, and passed.

"A house divided against itself cannot stand."

I believe this government cannot endure, permanently half slave and half free.

I do not expect the Union to be dissolved -- I do not expect the house to fall -- but I do expect it will cease to be divided.

It will become all one thing or all the other.

Either the opponents of slavery, will arrest the further spread of it, and place it where the public mind shall rest in the belief that it is in the course of ultimate extinction; or its advocates will push it forward, till it shall become alike lawful in all the States, old as well as new -- North as well as South.

You can read the full address HERE.

The reason I find this address, from 1858, to be enlightening on the world situation and abortion today is we have two mindsets.  One which holds that the act of abortion is an act which kills a human life.  The other is a view which holds that regardless of whether or not the abortion takes a human life, it should be kept legal, so that any woman who thinks she has a "need" for it can do so.

This latter group believes there should be no restrictions whatsoever.  People within this group may feel a twinge of unease over reasons (such as sex-selection abortions) or methods (such as Intact Dilation and Extraction — AKA "Partial Birth Abortion"), but remain firm in insisting it should be kept legal.

The point is, the legal system cannot accommodate both views.  We cannot be half in favor of and half opposed to laws legalizing abortion.  Those nations with legalized abortions act on the assumption it is a "civil right" and look on those nations which oppose it as violating said rights.

Thus, those people who believe that abortion ends a life will be forced to endure a system which says it is legitimate to have access to abortion.  Then we will cover it up with banal slogans like "If you're against abortion, don't have one!"

Such a slogan is meaningless.  Just replace one cause in the slogan with another and you can justify anything (this is an example of a reductio ad absurdum).  In this case, we could say the slave owner could use this slogan to say If you're against slavery, don't own a slave!

See how the cheap slogan evades the issue?  The issue then was whether it is moral to own slaves to begin with.  The issue now is whether it is moral to kill the unborn child to begin with.  Yet this is the issue which is ignored, and instead "choice" is pushed into its place.

Court cases like this one requires us to ask hard questions: Who is really against "rights" and "freedom"?  The person who believes that the unborn person is human and therefore has human rights?  Or the people who force abortion laws into being law of the land in nations where the belief in the rights of the unborn exists?

Lincoln was right.  A divided system will not work, and supporters and opponents of abortion "rights" both recognize this.  This is why we must continue to support the right to life, even in nations where this right to life is recognized.  No nation can be half legal abortion and half illegal abortion.  It will become all one or all the other, and those nations where it is believed to be a "right" will continue to seek to impose it on nations where the right to life is recognized… unless we can halt its further spread and place it in the public mind that it ought to be extinct.

Augustine on Devotion to the Saints

Doing the Office of Readings for today, I found an excellent selection from St. Augustine on the distinguishing the difference between honoring the saints and giving worship to God.  For those without access to the Liturgy of the Hours, you can go here to see the reading in question [though the site uses a different version of the psalms].

(Faustus was a Manichean who accused the Church of things like idolatry and pointed to abuses within the Church as if they were the belief of the Church).

I share this because I think it is relevant today given the misunderstanding which exists over how Catholics honor saints.

Reading
The treatise of St Augustine against Faustus

We celebrate the martyrs with love and fellowship

We, the Christian community, assemble to celebrate the memory of the martyrs with ritual solemnity because we want to be inspired to follow their example, share in their merits, and be helped by their prayers. Yet we erect no altars to any of the martyrs, even in the martyrs’ burial chapels themselves.

No bishop, when celebrating at an altar where these holy bodies rest, has ever said, “Peter, we make this offering to you,” or “Paul, to you,” or “Cyprian, to you.” No, what is offered is offered always to God, who crowned the martyrs. We offer in the chapels where the bodies of those he crowned rest, so the memories that cling to those places will stir our emotions and encourage us to greater love both for the martyrs whom we can imitate and for God whose grace enables us to do so.

So we venerate the martyrs with the same veneration of love and fellowship that we give to the holy men of God still with us. We sense that the hearts of these latter are just as ready to suffer death for the sake of the Gospel, and yet we feel more devotion toward those who have already emerged victorious from the struggle. We honour those who are fighting on the battlefield of this life here below, but we honour more confidently those who have already achieved the victor’s crown and live in heaven.

But the veneration strictly called “worship,” or latria, that is, the special homage belonging only to the divinity, is something we give and teach others to give to God alone. The offering of a sacrifice belongs to worship in this sense (that is why those who sacrifice to idols are called idol-worshippers), and we neither make nor tell others to make any such offering to any martyr, any holy soul, or any angel. If anyone among us falls into this error, he is corrected with words of sound doctrine and must then either mend his ways or else be shunned.

The saints themselves forbid anyone to offer them the worship they know is reserved for God, as is clear from the case of Paul and Barnabas. When the Lycaonians were so amazed by their miracles that they wanted to sacrifice to them as gods, the apostles tore their garments, declared that they were not gods, urged the people to believe them, and forbade them to worship them.

Yet the truths we teach are one thing, the abuses thrust upon us are another. There are commandments that we are bound to give; there are breaches of them that we are commanded to correct, but until we correct them we must of necessity put up with them.

Augustine on Devotion to the Saints

Doing the Office of Readings for today, I found an excellent selection from St. Augustine on the distinguishing the difference between honoring the saints and giving worship to God.  For those without access to the Liturgy of the Hours, you can go here to see the reading in question [though the site uses a different version of the psalms].

(Faustus was a Manichean who accused the Church of things like idolatry and pointed to abuses within the Church as if they were the belief of the Church).

I share this because I think it is relevant today given the misunderstanding which exists over how Catholics honor saints.

Reading
The treatise of St Augustine against Faustus

We celebrate the martyrs with love and fellowship

We, the Christian community, assemble to celebrate the memory of the martyrs with ritual solemnity because we want to be inspired to follow their example, share in their merits, and be helped by their prayers. Yet we erect no altars to any of the martyrs, even in the martyrs’ burial chapels themselves.

No bishop, when celebrating at an altar where these holy bodies rest, has ever said, “Peter, we make this offering to you,” or “Paul, to you,” or “Cyprian, to you.” No, what is offered is offered always to God, who crowned the martyrs. We offer in the chapels where the bodies of those he crowned rest, so the memories that cling to those places will stir our emotions and encourage us to greater love both for the martyrs whom we can imitate and for God whose grace enables us to do so.

So we venerate the martyrs with the same veneration of love and fellowship that we give to the holy men of God still with us. We sense that the hearts of these latter are just as ready to suffer death for the sake of the Gospel, and yet we feel more devotion toward those who have already emerged victorious from the struggle. We honour those who are fighting on the battlefield of this life here below, but we honour more confidently those who have already achieved the victor’s crown and live in heaven.

But the veneration strictly called “worship,” or latria, that is, the special homage belonging only to the divinity, is something we give and teach others to give to God alone. The offering of a sacrifice belongs to worship in this sense (that is why those who sacrifice to idols are called idol-worshippers), and we neither make nor tell others to make any such offering to any martyr, any holy soul, or any angel. If anyone among us falls into this error, he is corrected with words of sound doctrine and must then either mend his ways or else be shunned.

The saints themselves forbid anyone to offer them the worship they know is reserved for God, as is clear from the case of Paul and Barnabas. When the Lycaonians were so amazed by their miracles that they wanted to sacrifice to them as gods, the apostles tore their garments, declared that they were not gods, urged the people to believe them, and forbade them to worship them.

Yet the truths we teach are one thing, the abuses thrust upon us are another. There are commandments that we are bound to give; there are breaches of them that we are commanded to correct, but until we correct them we must of necessity put up with them.

Thoughts on Infallibility (Article IVc): Who Speaks for the Church?

The Series So Far

1. Article I
2. Article IIa
3. Article IIb
4. Article IIc
5. Interlude
6. Article IId
7. Article IIe
8. Article IIIa
9. Article IIIb
10. Interlude II
11. Article IVa
12. Interlude III
13. Article IVb

Introduction

As I mentioned in Interlude III; I have come across in my research of those explaining Sola Scriptura, a tendency to contrast what they believe with what they say Catholics believe about Scripture. 

The arguments sometimes used are of the type that: because the Catholic Church believes [A], they cannot be considered infallible or even (on occasion) authentically Christian.  However, if the Catholic Church teaches [B] and not [A], then it is wrong to accuse them of believing [A].

Since I have found many misunderstandings about what Catholics believe written by recommended non-Catholic theologians, I thought I should make a statement about this discrepancy and making clear the issue of authoritative teaching.

Let’s begin with two issues of logic I think will be important to consider here, the Straw Man fallacy and the structural problem of drawing a conclusion from false premises.

On the Straw Man Fallacy

While I’ve referenced this fallacy before, I would like to remind the reader of the Straw Man. This is a fallacy where a person’s position, we’ll call it [A] here is misrepresented as [B]. The challenger to [A] then refutes [B] and then claims that he has refuted his opponent.

The problem is, the position was [A] and not [B], so the refutation of [B] has not refuted position [A].

On the Problem with False Premises

From here, we need to move forward to one of the principles of logic: If the Premises are False, and the Argument is Valid, then the Conclusion is Unknown. In other words, if the premises are false, even if the argument has a logical form which is correct, we cannot prove the conclusion is true from the argument because false premises do not prove truth (“You can’t get there from here.”) It is only if the premises are true and the argument is valid that we can say the conclusion is true.

So what?

So some of you might be wondering what this has to do with anything when it comes to Sola Scriptura vs. the authority claimed by the Church that I’m supposed to be getting into (and I admit, when I got into writing this series, I had no idea how long it would stretch out). Others, who have followed me for awhile are probably wondering where I am going with these preliminary definitions.

The importance is, just because someone says a thing about Church teaching does not make it so. If a person misrepresents what the Church teaches (willfully or accidentally — what needs to be recognized is the fact of misrepresentation, not the motive) then any “refutation” of that misrepresentation does not refute the Catholic teaching. Moreover, if these misrepresentations are used as premises in an argument against Catholic teaching it means that because the premises are false, the conclusion cannot be proven true.

Thus before attacking the Catholic position (or for that matter, any position), we need to be certain that the source used accurately understands and interprets what the Catholic Church believes.

Preliminary: Dissent from Church is Different than Denominational Disputes

One trend I notice is that sometimes a non-Catholic cites a dissident Catholic as an alternate view within Catholicism to support their view that the Church errs.  I don't think this is done with malice to present a distorted view (unlike the anti-Catholic vitriol which exists out there), but rather because there is a misunderstanding on the authority of the Church to teach for the faith vs. dissenting views where one claims the Church got it wrong.

If I understand it correctly, within Protestantism there are differing opinions on what is the right way to interpret the Bible for example.  Within Protestantism, there are different movements, including Fundamentalism, Evangelicalism, Non-Denominationalism, certain Mainline denominations, Liberal Protestantism (I'm talking about the school of thought, not Protestants who happen to be politically liberal) and so on.  However, a person writing about Protestantism in general could discuss different "movements," within Protestantism, and nobody would object to the idea that such a view is within the general umbrella of Protestantism even if they disagree with one or more of those views.

For example, Arminianism is in dispute with Calvinism on the role of Free Will. From what I have seen on internet articles, I get the feeling there is no love lost between them (and yes I freely admit my perspective is that of an outsider — which will lead to a point to consider below). However, people within Protestantism do not appear to view holding one or the other view as ceasing to be Protestant[1]. Instead, if someone cites a view one disagrees with the common reply is “They don’t speak for me,” and nobody accuses them of denying what is inconvenient.  Why?  Because we recognize the person who says this does not recognize said view as authoritative.

On Official Teaching vs. Dissent

Exactly, and the Catholic objection to the citation of a dissenter is, “They don’t speak for the Church.”

Since we believe that the Magisterium (the college of Bishops in communion with the Pope and never apart from him) has the authority to determine what is and what is not in keeping with the Catholic faith, anyone writing on the what the Catholic faith teaches (myself included) has credibility only through accurately explaining the magisterial teaching.

Therefore, if you have a theologian who claims to be a Catholic but teaches in opposition to the teaching of the Catholic Church itself, one cannot say the dissenter is teaching Catholic Theology, even if he is a Catholic teaching theology.  Fr. Küng has taught in direct contradiction to what the Catholic Church teaches to be true.  As a result he has been stripped of their license to teach as Catholic Theologians. (I mention Küng by name because his book Infallibility? seems to be popular with non-Catholics who disagree with the Catholic teaching on the subject).

A good document to read on the subject of the role of the theologian within the Catholic Church can be found here.  The point is if, for example, Fr. Küng says one thing about Catholic teaching and the Pope formally teaches another, you don't have two views on Catholicism.  You have one right view (the Pope's) and one wrong view (Fr. Küng's).

Because of this, the person who cites the dissenting Catholic against the Magisterium does not have a case against the Magisterium. (Certain Protestant theologians who like to cite Fr. Küng against the Magisterium fall into this error).

Furthermore, It is the Magisterial Teaching and not the Non-Catholic's Interpretation of Church Teaching which is Authoritative

Since it is the magisterial teaching, not the interpretation from the outside, which matters, the same principle applies to outside commentator on Catholic teaching: it is only correct if his interpretation matches what the Church believes. 

Therefore, the denunciation of the Catholic Position cannot be considered proven true if it is based on a non-authoritative source which disagrees with the magisterium, or if the non-Catholic misstates or misunderstands the teaching as taught by the Magisterium. This includes the ex-Catholic who has left the Church. He does not bear special witness for having once been a Catholic unless his claims match what the magisterium teaches and intends with its teaching.

The Reason for this Explanation

The reason I bring this up is not to attack Protestantism.  Rather I want to point out that dissent differs from denominational disputes or differences of opinions.  Just because a person claims to be a Catholic does not make his views a valid opinion in challenging the Magisterium.  So if Fr. Küng says a thing on Scripture or Infallibility, if it contradicts the official teaching of the Church, it is not an alternate view, but an erroneous view.

Likewise the non-Catholic or the ex-Catholic who says something about the faith which we do not believe, then his statements are wrong whether he believes them to be true or not.

As a result, when it comes to determining the Catholic teaching on a subject, one looks to what the Church officially says and not how it might have been stated or misstated by a member within the Church.

Conclusion

The point of this (possibly repetitious) article is to make the reader aware of the fact that whatever the motive may be (good will or bad). A person writing about Catholicism can be in error if they misunderstand. Therefore any claims against the Catholic teaching needs to be investigated first of all to see if it is what we believe before assuming what is true.

---

[1] There is always an exception to the rule. For example, while I have heard Mormons and Jehovah’s Witnesses claim to be Protestant, most Protestants would not accept that claim. I think they are right on this, and would not label these groups “Protestant.”

Thoughts on Infallibility (Article IVc): Who Speaks for the Church?

The Series So Far

1. Article I
2. Article IIa
3. Article IIb
4. Article IIc
5. Interlude
6. Article IId
7. Article IIe
8. Article IIIa
9. Article IIIb
10. Interlude II
11. Article IVa
12. Interlude III
13. Article IVb

Introduction

As I mentioned in Interlude III; I have come across in my research of those explaining Sola Scriptura, a tendency to contrast what they believe with what they say Catholics believe about Scripture. 

The arguments sometimes used are of the type that: because the Catholic Church believes [A], they cannot be considered infallible or even (on occasion) authentically Christian.  However, if the Catholic Church teaches [B] and not [A], then it is wrong to accuse them of believing [A].

Since I have found many misunderstandings about what Catholics believe written by recommended non-Catholic theologians, I thought I should make a statement about this discrepancy and making clear the issue of authoritative teaching.

Let’s begin with two issues of logic I think will be important to consider here, the Straw Man fallacy and the structural problem of drawing a conclusion from false premises.

On the Straw Man Fallacy

While I’ve referenced this fallacy before, I would like to remind the reader of the Straw Man. This is a fallacy where a person’s position, we’ll call it [A] here is misrepresented as [B]. The challenger to [A] then refutes [B] and then claims that he has refuted his opponent.

The problem is, the position was [A] and not [B], so the refutation of [B] has not refuted position [A].

On the Problem with False Premises

From here, we need to move forward to one of the principles of logic: If the Premises are False, and the Argument is Valid, then the Conclusion is Unknown. In other words, if the premises are false, even if the argument has a logical form which is correct, we cannot prove the conclusion is true from the argument because false premises do not prove truth (“You can’t get there from here.”) It is only if the premises are true and the argument is valid that we can say the conclusion is true.

So what?

So some of you might be wondering what this has to do with anything when it comes to Sola Scriptura vs. the authority claimed by the Church that I’m supposed to be getting into (and I admit, when I got into writing this series, I had no idea how long it would stretch out). Others, who have followed me for awhile are probably wondering where I am going with these preliminary definitions.

The importance is, just because someone says a thing about Church teaching does not make it so. If a person misrepresents what the Church teaches (willfully or accidentally — what needs to be recognized is the fact of misrepresentation, not the motive) then any “refutation” of that misrepresentation does not refute the Catholic teaching. Moreover, if these misrepresentations are used as premises in an argument against Catholic teaching it means that because the premises are false, the conclusion cannot be proven true.

Thus before attacking the Catholic position (or for that matter, any position), we need to be certain that the source used accurately understands and interprets what the Catholic Church believes.

Preliminary: Dissent from Church is Different than Denominational Disputes

One trend I notice is that sometimes a non-Catholic cites a dissident Catholic as an alternate view within Catholicism to support their view that the Church errs.  I don't think this is done with malice to present a distorted view (unlike the anti-Catholic vitriol which exists out there), but rather because there is a misunderstanding on the authority of the Church to teach for the faith vs. dissenting views where one claims the Church got it wrong.

If I understand it correctly, within Protestantism there are differing opinions on what is the right way to interpret the Bible for example.  Within Protestantism, there are different movements, including Fundamentalism, Evangelicalism, Non-Denominationalism, certain Mainline denominations, Liberal Protestantism (I'm talking about the school of thought, not Protestants who happen to be politically liberal) and so on.  However, a person writing about Protestantism in general could discuss different "movements," within Protestantism, and nobody would object to the idea that such a view is within the general umbrella of Protestantism even if they disagree with one or more of those views.

For example, Arminianism is in dispute with Calvinism on the role of Free Will. From what I have seen on internet articles, I get the feeling there is no love lost between them (and yes I freely admit my perspective is that of an outsider — which will lead to a point to consider below). However, people within Protestantism do not appear to view holding one or the other view as ceasing to be Protestant[1]. Instead, if someone cites a view one disagrees with the common reply is “They don’t speak for me,” and nobody accuses them of denying what is inconvenient.  Why?  Because we recognize the person who says this does not recognize said view as authoritative.

On Official Teaching vs. Dissent

Exactly, and the Catholic objection to the citation of a dissenter is, “They don’t speak for the Church.”

Since we believe that the Magisterium (the college of Bishops in communion with the Pope and never apart from him) has the authority to determine what is and what is not in keeping with the Catholic faith, anyone writing on the what the Catholic faith teaches (myself included) has credibility only through accurately explaining the magisterial teaching.

Therefore, if you have a theologian who claims to be a Catholic but teaches in opposition to the teaching of the Catholic Church itself, one cannot say the dissenter is teaching Catholic Theology, even if he is a Catholic teaching theology.  Fr. Küng has taught in direct contradiction to what the Catholic Church teaches to be true.  As a result he has been stripped of their license to teach as Catholic Theologians. (I mention Küng by name because his book Infallibility? seems to be popular with non-Catholics who disagree with the Catholic teaching on the subject).

A good document to read on the subject of the role of the theologian within the Catholic Church can be found here.  The point is if, for example, Fr. Küng says one thing about Catholic teaching and the Pope formally teaches another, you don't have two views on Catholicism.  You have one right view (the Pope's) and one wrong view (Fr. Küng's).

Because of this, the person who cites the dissenting Catholic against the Magisterium does not have a case against the Magisterium. (Certain Protestant theologians who like to cite Fr. Küng against the Magisterium fall into this error).

Furthermore, It is the Magisterial Teaching and not the Non-Catholic's Interpretation of Church Teaching which is Authoritative

Since it is the magisterial teaching, not the interpretation from the outside, which matters, the same principle applies to outside commentator on Catholic teaching: it is only correct if his interpretation matches what the Church believes. 

Therefore, the denunciation of the Catholic Position cannot be considered proven true if it is based on a non-authoritative source which disagrees with the magisterium, or if the non-Catholic misstates or misunderstands the teaching as taught by the Magisterium. This includes the ex-Catholic who has left the Church. He does not bear special witness for having once been a Catholic unless his claims match what the magisterium teaches and intends with its teaching.

The Reason for this Explanation

The reason I bring this up is not to attack Protestantism.  Rather I want to point out that dissent differs from denominational disputes or differences of opinions.  Just because a person claims to be a Catholic does not make his views a valid opinion in challenging the Magisterium.  So if Fr. Küng says a thing on Scripture or Infallibility, if it contradicts the official teaching of the Church, it is not an alternate view, but an erroneous view.

Likewise the non-Catholic or the ex-Catholic who says something about the faith which we do not believe, then his statements are wrong whether he believes them to be true or not.

As a result, when it comes to determining the Catholic teaching on a subject, one looks to what the Church officially says and not how it might have been stated or misstated by a member within the Church.

Conclusion

The point of this (possibly repetitious) article is to make the reader aware of the fact that whatever the motive may be (good will or bad). A person writing about Catholicism can be in error if they misunderstand. Therefore any claims against the Catholic teaching needs to be investigated first of all to see if it is what we believe before assuming what is true.

---

[1] There is always an exception to the rule. For example, while I have heard Mormons and Jehovah’s Witnesses claim to be Protestant, most Protestants would not accept that claim. I think they are right on this, and would not label these groups “Protestant.”

Christmas in Blogland (A Rant)

Charlie: When the Spaniards brought in Christianity, they tried to wipe out all the pagan rituals of the American Indian.

Joe: Yeah, but everybody around here is Catholic.

Charlie: That’s true, but, you see, they worship to the carved statues of saints. They don’t worship to God.

Joe: We believe in God.

Charlie: Yeah, but it’s still a form of idolatry, except now those idols represent Christian heroes, like saints instead of pagan gods. [The Milagro Beanfield War (1988 movie)]

I see certain articles come recommended from time to time on Christmas.  Some I agree with (Christmas is too commercialized and is the rejoicing over the coming of Christ is overlooked).  Others seem distracting (on Santa being an anagram for Satan) and some become rather insulting if you consider what is being said (that Christmas is pagan and those who celebrate Christmas are celebrating a pagan deity or are being deceived into worshipping a pagan deity).

As you might suspect, my interest is in number topic three.  I mean I don't have any use for Santa Claus, but I think that is a symptom of the trivialization of Christmas and not the cause.

The quote I gave from the dialogue in the Milagro Beanfield War is representative of what is assumed by such claims.  The character Charlie starts with the assumption that the Hispanic practices are pagan, worshipping idols instead of God and sticks to this view despite the fact that Joe makes clear that they believe in God and don't practice pagan idolatry.  Charlie is essentially unwilling to consider his assumptions are wrong.  Icons and statues must be idols because in Pre-Columbus America, the natives were pagan and worshipped idols.  Thus he ends up offending people by his insistence that they must have a pagan motivation.

Unfortunately some do make this error.  They assume that because a pagan celebration fell on December 25th and Christians celebrate Christmas then essentially Christmas is a pagan celebration.  You also see this for Halloween and Samhain; and Easter/St. Valentine's Day and Lupercalia and so on.  You could probably do this for any other holiday as well.

For that matter you could find some anti-Halloween people celebrating "Reformation Day" and accuse them of really celebrating Halloween (^_~).  You'd be wrong to do so, but the principle is the same.

The assumption is an error.  Basically speaking, it is as follows:

• [Objectionable Practice in History] took place on [Day X]
• Some Christians have [holy days] on [Day X]
• Therefore these [holy days] actually celebrate [Objectionable Practice in History].

The problem is, just because we celebrate Christmas on the same day as the pagans celebrated Sol Invictus and Mithras or the celebration of Saturnalia (pertaining to Saturn), does not mean our intentions are to worship these deities.  It's a post hoc fallacy.  There are 365 days in a year, and it stands to reason that some holidays and holy days are going to overlap.  Hanukah falls in the same season as Christmas, but Christians don't observe Hanukah and Jews don't observe Christmas even if the dates come close together.  Nobody would ever assume they were.

That some false god happened to be worshipped by some pagans in the Third Century AD is not the "Reason for the Season" among Christians who celebrate Christmas.  To us, these false gods are forgotten and irrelevant and the celebration of the Birth of Christ, our Savior, is what we celebrate.  Even if others also forget Christ and turn the holiday into a secular gift giving, their interest is not a pagan celebration.

Even if Christians took over pagan days to replace pagan holidays with Christian ones, who cares?  It shows the triumph of God over the pagan beliefs.  Where is Mithras or Sol Invictus or Saturn now? 

Gloria in excelsis Deo — we believe in God and celebrate Him.

Ask the average person celebrating Christmas about Mithras or Sol Invictus or Saturn and you'll probably get a blank look.  I know of them simply because I studied the history of Pagan Rome.  However, on December 25th, when I go to Mass, it is to rejoice in what God has done for our salvation.

Personally I have to ask, Who is really giving attention to Saturn, Mithras and Sol Invictus?  The people who celebrate Christmas?  Or the people who go around telling people about how Christmas is really pagan?

Think about it — and then leave us in peace to celebrate Christ.