It's Time to Take Back the Faithful Catholic Label (and the means are different than one might think)

Introduction

On the internet, a battle rages over what image the Catholic Church should take. Some are all about changing Church teaching. Others are about preferring the older way to do things. But whether these factions are politically conservative or liberal; whether they are modernist or radical traditionalist, or some other faction, they assume they are the ones really being faithful to the Church, and that those who think the preferred faction are wrong are accused of not being faithful. The problem is, this decree is not a decision of the Pope and bishops issuing a teaching. This is the claim of factions that are in opposition to the Pope and bishops. In other words, the Catholics who claim they are really being faithful are the ones who are refusing to assent to the teachings they dislike, and claim that their disobedience is really some sort of higher obedience.

The problem with this claim is: Church history has never recognized the actions of such dissenters as being “truly faithful.” The saints who reformed the Church gave obedience to the successors of the apostles, even when the men who held the office did not personally behave in a manner worthy of it. There is a (possibly apocryphal) story of St. Francis of Assisi meeting Pope Innocent III. Disgusted with the saint’s appearance, he reportedly said to go and roll with the pigs. St. Francis obeyed, impressing the Pope with his obedience and humility. Our 21st century sensibilities rebel against this, but St. Francis, recognized as one of the saints that reformed a Church in danger of becoming worldly showed that one cannot claim to be a faithful Catholic while refusing obedience to the Pope.

There is a vast difference between the saints who showed obedience to the Church out of love of God and the dissenters who declare themselves superior to the shepherds in the Church, and we need to take back the label of “faithful Catholic” from these counterfeits.

The First Steps

You might think the first step is to denounce the dissenters. But that would actually be following into their error—putting confidence in their own holiness. We should consider well the words of St. John Chrysostom, in his homily on the Gospel of Matthew:

Nay, if thou wilt accuse, accuse thyself. If thou wilt whet and sharpen thy tongue, let it be against thine own sins. And tell not what evil another hath done to thee, but what thou hast done to thyself; for this is most truly an evil; since no other will really be able to injure thee, unless thou injure thyself. Wherefore, if thou desire to be against them that wrong thee, approach as against thyself first; there is no one to hinder; since by coming into court against another, thou hast but the greater injury to go away with. (Homily LI, #5)

 

John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople on the Gospel according to St. Matthew,” in Saint Chrysostom: Homilies on the Gospel of Saint Matthew, ed. Philip Schaff, trans. George Prevost and M. B. Riddle, vol. 10, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1888), 320.

Our first thought should not be on the injuries others have inflicted on us, nor on “getting our own back.” Our first thought should be on where we ourselves stand before God. Because we are sinners, we cannot think of ourselves to be righteous before God. But because of God’s love for us, we cannot of others as being less deserving of His forgiveness. If we forget this, we become like those who misuse the term “faithful Catholic.”

We must also seek to learn as much as we can about the faith. Now the writings of the Saints, the Popes, the Councils and the Bishops  are vast. No one person could read them all—and that’s something we need to learn: That we do not know everything. We can always learn, and our teachers must be those who have the authority to bind and loose—not bloggers or academics who disagree with them. 

Knowing that we do not know everything does not mean that it is possible that Church teaching can justify something we thought was a sin. What it means is we need to recognize we can be led astray by laxity or rigorism if we do not understand that the Pope and bishops teach with the same authority that Our Lord gave the apostles.  They have the authority to teach and govern the Church. When they do, we must assent to their teachings. Refusal to do so is schism:

can. 751† Heresy is the obstinate denial or obstinate doubt after the reception of baptism of some truth which is to be believed by divine and Catholic faith; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Supreme Pontiff or of communion with the members of the Church subject to him.

 

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

If we would be faithful Catholics, we must realize our own sinfulness and our own limits to knowledge. Knowing this, we can turn to God for His grace and forgiveness. Knowing this, we can turn to His Church to learn what we must do to be faithful.”

But What About the Internet Brawls?

Speaking personally, I’d be happy if I never had to take part in another one. But we will encounter some who are either mistaken about the faith or are misrepresenting it. When these situations arise, we should remember 1 Peter 3:15-16:

Always be ready to give an explanation to anyone who asks you for a reason for your hope, but do it with gentleness and reverence, keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame. 

If someone’s going to act like a jerk, strive to make sure it isn’t us. If we want to put a verbal smackdown on our opponents, we risk leaving the audience thinking we’re both jerks.

When we encounter those dissenters who claim to be the “true” faithful, the temptation exists to “put those jerks in their place.” But we must not take that attitude. This is partially because we risk being overcome by pride, thinking we are fine as long as we are not like “them.” But also because we risk alienating the people we hope to help. Now, being sinners, we’ll always have problems. I can describe these dangers because I have fallen into them myself. 

So, when someone decides to attack the Church, or the Pope, we must not allow ourselves to flail wildly, or speak viciously. We may have to tell a critic, “We do not believe what you accuse us of believing.” We may have to explain the truth. This may not be effective with the person we are arguing with. But that person is not the only person involved. On the internet, there are more lurkers than commenters. Even if our adversary is not willing to listen to us, the lurkers might—if we give them a reason to. But if we’re rude and abusive, we might win some points with people who already agree with us for doing a stylish smackdown, but we won’t convince others.

Conclusion

How do we take back the label of “faithful Catholic” from those dissenters who claim to be in the right while the Church is in the wrong? As I see it, we have to act like faithful Catholics. That means following the example of the saints in their obedience and humility. If we want to convince people to be faithful Catholics, we have to give them a living example.

That means, turning to the Lord with the desire to repent and follow Him anew, seeking to know and do His will as taught by the Church. Not by what we think the Church taught at a time we think most pleasing to follow.

Assumptions: Winding Up in the Ditch (Luke 6:39)

When it comes to hostility or suspicion towards the Church, regardless of what side it comes from, it is rooted in assumptions, not fact. People assume they understand what the Catholic Church holds, or assume they understand the words of a member of the Church that they oppose. Such people assume that not seeing other possible meanings means there are none. They assume that the Church/Pope/Council must be in error if they don’t match what the critics think should be. But, what they fail to consider is whether their own understanding about what should be is correct. For example, if Martin Luther was wrong (and I believe he was) about what God intended the Church to be, then the way he went around attempting reforms was fatally flawed, even if he meant well.

I believe the same is the case with the modernist Catholic who believes Church teaching on things that are intrinsically evil can be changed and the radical traditionalist who believes that the Pope is a heretic. They start with the assumption that what they think about God and what His Church should be is true, and assume that, if the Church is not what they think it should be, the Church has “fallen into error.” But, as with my above example with Luther, if the critic’s conception of what the Church should be is false, then their ideas are also fatally flawed.

These critics do not have to be malicious. They can be quite sincere. But if they are mistaken, unwilling to consider the possibility of being in error, they will be like the blind guides Our Lord warned against. They will lead the other blind man into a pit (Luke 6:39). Not because they wish to do harm, but because they wrongly think they know the way when they need help themselves.

I find that when it comes to disputes of this kind, we don’t have two errors. We have one: but the people in error simply disagree over whether that mistaken view they think true is a good thing or a bad thing. If the view is mistaken, then these people are worked up over nothing. I believe that the case of Vatican II and Pope Francis illustrate this point. Some Catholics wrongly believe that the Council intended to change everything, but Popes Blessed Paul VI, St. John Paul II and Benedict XVI “betrayed” the Council. Others believe that the Council not only intended but did change everything, and blame Popes Blessed Paul VI, St. John Paul II and Benedict XVI for helping aid the “destruction” of the Church [†].

Needless to say, they can’t both be right. But they overlook the possibility that neither can be right. Since both believe that Vatican II was a radical break, both are in error if Vatican II was not a radical break. Since both believe Pope Francis intends to change Church teaching, both are in error if he does not intend to change Church teaching. The assumption is that these things are so, but that assumption is the point that has to be proven. We cannot conclude that the conclusions drawn from those assumptions are true when they are unproven.

But instead of proof, we get fallacious arguments. For example, “Well, if the Council didn’t mean that, why did this rebellion happen?” That’s the point to be investigated, to see why and how it happened. Invoking Vatican II as the cause of rebellion is meaningless if it never intended what people claim. The point is, it is not what people think the meaning is. It is what the intended meaning is. If people are wrong about the intended meaning, their conclusion is wrong too.

The point of all this is, if we place ourselves in opposition to the Church, and assume we are in the right, we will go wrong. The Church is given the task of preaching the kingdom to the world, and is given the promise of Our Lord’s protection. To accuse the Church of teaching error is to deny Our Lord’s power to keep the promise, and I find that blasphemous. That’s the case if the accuser is saying the Church is wrong on sexual morality, or if the accuser is saying the Church is wrong on Vatican II.

The only way we can avoid winding up falling into the ditch is to stop assuming we are a better guide to salvation than the Church. This means we stop assuming we know better than those chosen to shepherd on how to interpret what the Church has always taught and how to apply it in our own age. The Church has been given this task, and the Church has been given the protection to carry it out. Following any source in opposition to the Church is to follow a blind guide.

It really is that straightforward.

 

_____________________________

[†] Oh yes, people forget it, but these critics savaged Blessed Paul VI, St. John Paul II and Benedict XVI just as much as they savaged Pope Francis.

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It is Easy to Be Faithful When You Happen to Agree With the Church

One of the comments I often see in social media is the claim that confusion in the Church is unprecedented, and the fault of the Pope. I don’t believe either statement is true. I think the chaos is caused by the fact that Catholics under St. John Paul II and Benedict XVI, thinking it was easy to be faithful to Church teaching they never had any intention of violating, suddenly found Pope Francis reminding them that it was not enough to say they opposed wrongdoing. Pope Francis reminded them that the true interpretation of his predecessors required going out and bringing those wrongdoers back. What this reaction did was show us that some Catholics were not so much faithful to the Church, as they were in agreement over some issues—but once that agreement ended, so did the obedience. 

The Church exists as the means Our Lord established to bring the Good News to the world, teaching them to live according to His teaching (Matthew 28:19-20). That teaching will always obligate us to choose between God and our own desires. If we reject Church teaching because we think it too liberal or too conservative, we are placing our political beliefs above the Church. If we reject Church teaching because it prohibits us from doing something we want to do, we are placing our desires above the Church. But since God made obedience to the Church necessary (Luke 10:16, Matthew 18:17), rejecting the Church is necessarily rejecting Him.

The pontificate of Pope Francis seems to bring out what was less visible under his predecessors. With St. John Paul II and Benedict XVI, it was easy to focus on their teachings on sexual morality. Catholics who were enthusiastic about the sanctity of marriage and either intended to live according to Church teaching once they did marry, or intended to continue living according to Church teaching if they were already married. But when they spoke about other issues—social justice, the environment, etc., things were different.  Often these views went against the preferred political platforms. In such cases, Catholics tended to downplay what they taught as “opinion” or worried that perhaps these Popes were softening. 

Of course things cut both ways, and the Catholic who is enthusiastic about social justice and the environment while downplaying the Right to Life and sexual morality is behaving in the same way. While the conservative Catholic might misapply “prudential judgment” to downplay a teaching as optional, the liberal might misapply “who am I to judge?” to claim Church teaching was being changed. Indeed, when the Pope affirmed traditional teaching on morality, these Catholics complained he was “moving to the right.”

In both cases, the obedience or disobedience to a Pope exists only as long as the Pope appears in relationship to what they like. Once he steps outside of their view of what the Pope and the Church should be, the obedience vanishes, and undermining begins. People previously supporting a Pope begin to complain that he’s moving to the left/right, while those who were disobedient before think he is finally moving in the right direction.

It is not my intent to say all Catholics behave this way, and do so out of bad will. Rather I hope to warn people that this is a temptation all Catholics will face. We all have preferences on the way things should be. But being a Catholic requires that we listen to the Church and amend out behavior when we run afoul of her teachings. If we think that the Pope’s reminder is moving from/towards error, that’s a sign that we let our preferences interfere with hearing the Church.

If we accept that, when the Church teaches, we must give our assent, and if we trust God will protect His Church from falling into error, then we can trust that a Pope who reminds us that our moral obligation goes beyond our preferred topics of morality is not pushing from error.

This means giving up the left/right political spectrum of judging the Church, and turning to a right/wrong system of judging the world. We tend to view the Life issues as conservative and the social justice and environmental issues as liberal. Viewed that way, the Church appears to veer off in random directions. But when we think of it as having obligations in both issues, we can see that the Church does not change. Her positions are consistent. Rather it is our political theories which are not consistent with our Christian calling.

Usually, at this point, someone wonders if this is a call for a “seamless garment” where all issues are given equal weight. No, I don’t hold to that. What I hold is we cannot sacrifice one Church teaching, as if it were of no consequence, in the hopes that another might be promoted. If we say the Church should stop “obsessing” over immigrants while abortion is legal, that is sacrificing our moral obligation on how to treat the sojourner in our midst. If we are the salt of the earth and light of the world (Matthew 5:13-16), we are supposed to influence the people of the world to turn to Christ, and change society so it points in the way we must go.

If we would do this, we must be pointing in that direction ourselves. Otherwise we are blind guides (Matthew 15:14), leading others into a pit. So, we must accept the authority of the Church to bind and loose, and stop judging the Church by what we think best, being faithful when we agree and unfaithful when we disagree. Otherwise, we fail in our task and calling as Christians.

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.

Thoughts on the Emily Litella Catholics and Other Dissenters

Introduction

Back in the 1970s, Gilda Radner played a character on Saturday Night Live called Emily Litella. The premise of her character was she was called to give an opposing opinion to the hot topics of the time. However, she constantly misunderstood the real issue, and went on a tirade about something that had nothing to do with the issue at hand. So, when the topic was “violence on television,” she thought it was about banning violins on television. When the topic was “endangered species,” she went on a rant about endangered feces. [†] Then, when the news anchor (Chevy Chase or Jane Curtin) pointed out that the topic was entirely different, she would conclude with, “Never Mind.”

Those clips were hilarious. Unfortunately, today, we seem to have an unfunny version where a subset of Catholics angrily react to what they think is going on in the Church, denouncing a legitimate application of magisterial authority because they believe their misinterpretation is what the Church intends. Unfortunately, when they are showed their error, they definitely do not respond with “Never Mind.” Usually, they double down instead in insisting the Church is wrong, or else say that any misunderstanding on their part is the fault of the Church.

The Importance of Understanding

The problem is, a subset of Catholics confuse their own understanding and preference on how they think the Church should work is the doctrine of the Church. So, when the Pope and bishops take action which goes against this understanding, they see this as a betrayal of the Church. Now, it is not for me to assess their culpability. Some may have vincible ignorance, putting too much trust in their own knowledge and ideologically oriented sites. Others may have invincible ignorance. That assessment is for God and the individual’s confessor to determine. But regardless of culpability, the fact remains they are wrong about what the issue is, and their anger is misdirected.

What we need to realize is this: It’s not enough to rely on our own personal interpretation. We have to understand what the intended meaning is. If our personal interpretation is not equal to the intended meaning, then we err in our judgment. This isn’t some idealistic, but impossible to keep standard. The Church obliges us to determine the truth before judging another. If we don’t, we commit the sin of Rash Judgment. As the Catechism tells us:

2477 Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury. He becomes guilty:

— of rash judgment who, even tacitly, assumes as true, without sufficient foundation, the moral fault of a neighbor;

— of detraction who, without objectively valid reason, discloses another’s faults and failings to persons who did not know them;

— of calumny who, by remarks contrary to the truth, harms the reputation of others and gives occasion for false judgments concerning them.

2478 To avoid rash judgment, everyone should be careful to interpret insofar as possible his neighbor’s thoughts, words, and deeds in a favorable way:

Every good Christian ought to be more ready to give a favorable interpretation to another’s statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved.
 

 Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 594.

Unfortunately, many people want to ignore it. Look on Facebook or Twitter. How many people seem to be unwilling to give a favorable interpretation? To ask the other how they understand it? To show correction with love? Not too many, it seems. Instead, we see the person who is willing to give a favorable interpretation and objecting to accusations savaged as either supporting error or being willfully blind to it.

The Authority We Must All Reference

Such Catholics make appeal to their own reading of Scripture, statements of the saints, Popes, and councils to judge those they disagree with. The problem is not with treating the words of these as important. The problem is confusing one’s personal reading with what the Church intends to teach. So, where do we go to determine the proper reading? We go to the Magisterium made up of the Pope and the bishops in communion with him. They have the authority to determine how the timeless teachings of the Church must be applied to the current problems of our own time. This is not just limited to the ex cathedra teachings they make. It also applies to the ordinary teaching methods of the Church. As the Catechism says:

889 In order to preserve the Church in the purity of the faith handed on by the apostles, Christ who is the Truth willed to confer on her a share in his own infallibility. By a “supernatural sense of faith” the People of God, under the guidance of the Church’s living Magisterium, “unfailingly adheres to this faith.” (92)

890 The mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium’s task to preserve God’s people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church’s shepherds with the charism of infallibility in matters of faith and morals. The exercise of this charism takes several forms: (851; 1785)

891 “The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful—who confirms his brethren in the faith—he proclaims by a definitive act a doctrine pertaining to faith or morals.… The infallibility promised to the Church is also present in the body of bishops when, together with Peter’s successor, they exercise the supreme Magisterium,” above all in an Ecumenical Council. When the Church through its supreme Magisterium proposes a doctrine “for belief as being divinely revealed,” and as the teaching of Christ, the definitions “must be adhered to with the obedience of faith.”⁴²⁰ This infallibility extends as far as the deposit of divine Revelation itself.

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), 235–236.

If we insist on putting our own interpretation first, we are refusing to give the religious assent we are required to give. Whether it is a political liberal refusing assent on abortion and contraception, or the political conservative refusing assent on social justice, both are disobedient. No matter what sort of appeal gets made to refuse assent, this is never justified. As the Congregation for the Doctrine of the Faith puts it: 

38. Finally, argumentation appealing to the obligation to follow one’s own conscience cannot legitimate dissent. This is true, first of all, because conscience illumines the practical judgment about a decision to make, while here we are concerned with the truth of a doctrinal pronouncement. This is furthermore the case because while the theologian, like every believer, must follow his conscience, he is also obliged to form it. Conscience is not an independent and infallible faculty. It is an act of moral judgement regarding a responsible choice. A right conscience is one duly illumined by faith and by the objective moral law and it presupposes, as well, the uprightness of the will in the pursuit of the true good.
 

The right conscience of the Catholic theologian presumes not only faith in the Word of God whose riches he must explore, but also love for the Church from whom he receives his mission, and respect for her divinely assisted Magisterium. Setting up a supreme magisterium of conscience in opposition to the magisterium of the Church means adopting a principle of free examination incompatible with the economy of Revelation and its transmission in the Church and thus also with a correct understanding of theology and the role of the theologian. The propositions of faith are not the product of mere individual research and free criticism of the Word of God but constitute an ecclesial heritage. If there occur a separation from the Bishops who watch over and keep the apostolic tradition alive, it is the bond with Christ which is irreparably compromised.

 

Congregation for the Doctrine of the Faith, Instruction on the Ecclesial Vocation of the Theologian (Donum Veritatis) (Vatican City: Libreria Editrice Vaticana, 1990).

Because the Church is given the authority and protection from error from Our Lord, she is the reference to which we must form our beliefs. Because the Pope and bishops are the ones given the authority and protection from error in this current age, we cannot be faithfully Catholic in opposition to them. Individual bishops, and even whole regions can fall into error. Popes can be morally bad, and even privately hold error (but have never publicly taught error). But these facts do not release us from our obligation to obey when the Church teaches.

To argue that one can be a good Catholic while rejecting the Magisterium today shows a dangerous doublethink—holding two contradictory positions at the same time—by pretending that they are faithful because of their dissent. In the past, I’ve seen Catholics argue that supporting abortion rights and same sex “marriage” is closer to being faithful than what the Church teaches. In the present, I see Catholics argue that the rejection of Church teaching on refugees and social justice is being closer to what the Church teaches. The only difference is the political slant of these Catholics. Both downplay their own dissent and point to the dissent of the others. Both are wrong.

Conclusion: Regaining Focus on the True Authority

We have to realize that the Church, under the Pope and bishops today, teaches with authority, and we are bound to obey. When we think the Church has “gone wrong,” our obligation is to investigate where we went wrong. Since Our Lord promised to be with and to protect his Church always, we can be sure the Church is not teaching us error. If we think the Pope is justifying sin or denigrating virtue, we have an obligation to make sure we know both what the Church teaches and what the Pope intends to say. It is those sites who foment disobedience in the name of being “true Catholics” that we must reject, not the Pope.

If we fail to do this, we merely become an unfunny version of Emily Litella—clueless to the last, and unwilling to say, “Never Mind.”

 

____________________________

[†] Unfortunately, due to copyrights, there are no clips available on YouTube. Here’s a transcript of one of her rants:

Emily Litella: What is all this fuss I hear about the Supreme Court’s decision on a DEAF penalty? It’s terrible! Deaf people have enough problems as it is! I know I myself occasionally have difficulty with my hearing—but that doesn’t mean I want to be punished for it! And what do they do to them, anyway? Shout nasty things at them behind their back? You mark my words: If we start punishing deaf people, they’ll get back at us! They’ll close their eyes when we talk to them and they won’t be able to see a thing we’re saying!! I say, instead of making deafness a penalty, we ought to start doing NICE things for them. Like talking louder. [ shouting ] YOU HEAR ME? CAN ANYBODY HEAR ME OUT THERE?
Chevy Chase: I’m sorry, Miss Litella. That’s death penalty. Death penalty.
Emily Litella: [ confused ] What?
Chevy Chase: The editorial was about the Supreme Court’s decision on the death penalty—not deaf penalty. Death penalty.
Emily Litella: Oh. Well, that’s very different.
Chevy Chase: Yes.
Emily Litella: [ she smiles ] Never mind!

Crito and Critics: Thoughts on Who to Listen to Regarding the Church

Over 400 years before the Birth of Christ, the Socratic dialogue known as Crito was written. It involves Socrates in prison. His friend Crito comes to see him to arrange bribing the guards so he can escape prison before his execution. One of the arguments Crito uses is appealing to what others might think if he and his friends don’t free him. Socrates’ response is to ask who should be listened to.

Soc. […] Tell me then, whether I am right in saying that some opinions, and the opinions of some men only, are to be valued, and that other opinions, and the opinions of other men, are not to be valued. I ask you whether I was right in maintaining this?

 

Cr. Certainly.

Soc. The good are to be regarded, and not the bad?

Cr. Yes.

Soc. And the opinions of the wise are good, and the opinions of the unwise are evil?

Cr. Certainly.

Soc. And what was said about another matter? Is the pupil who devotes himself to the practice of gymnastics supposed to attend to the praise and blame and opinion of every man, or of one man only—his physician or trainer, whoever he may be?

Cr. Of one man only.

Soc. And he ought to fear the censure and welcome the praise of that one only, and not of the many?

Cr. Clearly so.

Soc. And he ought to act and train, and eat and drink in the way which seems good to his single master who has understanding, rather than according to the opinion of all other men put together?

Cr. True.

Soc. And if he disobeys and disregards the opinion and approval of the one, and regards the opinion of the many who have no understanding, will he not suffer evil?

Cr. Certainly he will.

Soc. And what will the evil be, whither tending and what affecting, in the disobedient person?

Cr. Clearly, affecting the body; that is what is destroyed by the evil.

Soc. Very good; and is not this true, Crito, of other things which we need not separately enumerate? In questions of just and unjust, fair and foul, good and evil, which are the subjects of our present consultation, ought we to follow the opinion of the many and to fear them; or the opinion of the one man who has understanding? ought we not to fear and reverence him more than all the rest of the world: and if we desert him shall we not destroy and injure that principle in us which may be assumed to be improved by justice and deteriorated by injustice;—there is such a principle?

Cr. Certainly there is, Socrates.

Plato, Crito (47), The Dialogues of Plato, trans. B. Jowett, Third Edition, vol. 2 (New York; London: Oxford University Press, 1892), 147–148.

I think of this when some Catholics, or some outside the Church, try to tell us that our Church teaching and the teachings of our Pope are wrong. Whether it is the dissenter who says Pope Francis and/or Vatican II was wrong, or whether it is the dissenter who tells us that Popes betrayed Vatican II, we have to ask whether these views are wise and good, or foolish and evil. We need to ask where we can find those who have the wisdom and authority to explain what the Church teaching means and how it is applied. We already know the answer to that. As the Catechism tells us:

890 The mission of the Magisterium is linked to the definitive nature of the covenant established by God with his people in Christ. It is this Magisterium’s task to preserve God’s people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church’s shepherds with the charism of infallibility in matters of faith and morals. The exercise of this charism takes several forms: (851; 1785)

891 “The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful—who confirms his brethren in the faith—he proclaims by a definitive act a doctrine pertaining to faith or morals.… The infallibility promised to the Church is also present in the body of bishops when, together with Peter’s successor, they exercise the supreme Magisterium,” above all in an Ecumenical Council. When the Church through its supreme Magisterium proposes a doctrine “for belief as being divinely revealed,” and as the teaching of Christ, the definitions “must be adhered to with the obedience of faith.”⁴²⁰ This infallibility extends as far as the deposit of divine Revelation itself.

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), 235–236.

This means we can identify the foolish and evil views by seeing if they are at odds with the Magisterium, which is headed by the current Pope and the current bishops. Thus, the Catholics who claim the Pope is teaching error and the “Spirit of Vatican II” Catholics cannot hold positions which are wise and good. If we don’t want to suffer evil, we must not listen to those who are at odds with the Magisterium today.

Yet, many people get this backwards. They will listen to bloggers, or to churchmen who offer opinions, while trying to deny the authority of the Magisterium. They rewrite history to imply a handful of past Popes—who were morally bad or were suspected of privately holding error—were “spewing error” and trying to “force” the Church to accept it. In doing so, they undermine the justification for obeying the Church where they happen to agree with her. If these past Popes were like this, and if Pope Francis and Vatican II were like this, then why should we believe the Church was right elsewhere? Likewise, if the “Spirit of Vatican II” Catholics are right about the Church’s past history, why should we give Vatican II any credibility either?

It is only if we recognize that only because of God’s protection that the Church can speak on what is compatible with her timeless teachings that we can accept the Church teaching as binding. But if we recognize God’s protection, we have to recognize that God always protects His Church. And that means we have to obey Pope Francis when he teaches, just as much as we have to listen to his predecessors. We have to accept both Vatican II and the previous Ecumenical Councils. 

Once we realize that, we have to stop listening to those who tell us the Church is in error now, or has been in the past. They are the ones with no understanding.