It’s Iimi! A Semi-Socratic Dialogue on Authority and Missionary Dating

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Both Factions Are Wrong: Let’s Talk About Abortion as an Issue

Every fourth year, abortion becomes a very contentious issue in America. The remaining three years usually involves Catholics pointing fingers at each other for how they voted, saying things would be better/worse if the other guy got elected. Catholics from both of our major political parties tell us that their party is the only real pro-life choice and are swift to point out the evils of the other side.

And let’s face it. Both sides have caused major harm to the defense of life. The Democrats and Republicans alike are correct on pointing out the problems in the other side. But they are wrong to be silent about their own.

The first thing to remember is the Church absolutely calls for the end of abortion. We cannot draw a line where we will say “We’ll tolerate it this far, but no further.” We might have to settle for a lesser gain for now while fighting for a greater gain later. But a Catholic cannot say they will sacrifice the fight to end abortion while focusing on other means to end it. St. John Paul II was quite clear on this:

38. In effect the acknowledgment of the personal dignity of every human being demands the respect, the defence and the promotion of the rights of the human person. It is a question of inherent, universal and inviolable rights. No one, no individual, no group, no authority, no State, can change—let alone eliminate—them because such rights find their source in God himself.

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

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

Note that some of the issues some Catholics cite as being “more important” to defend life are listed and called “false and illusory” when the right to defend life is not defended. That is not because St. John Paul II doesn’t care about those issues. On the contrary, he wrote some very firm encyclicals on those topics. But he is removing the fig leaf from the argument some Catholics make. We can’t escape the obligation to fight to end legalized abortion (that is, you can’t claim that reducing the conditions where people consider it is enough). So, the criticism against those Catholics is quite valid because their argument is pharisaical at best.

That being said, the criticism against other Catholics is also a valid concern. Working to help pregnant women so they won’t think abortion is the only option is important as well. Yes, we can legitimately have different ideas on how best to do this so long as we don’t use these different ideas as an excuse to do nothing. The problem is, sometimes these different ideas amount to “let somebody else do it.” That doesn’t work as a Catholic solution. The Church does indeed favor subsidiarity for solutions over huge government bureaucracies because the bigger the body working on it, the more likely somebody will slip through the cracks. But, sometimes people’s “let somebody else do it” approach to subsidiarity results in overwhelmed charity groups working to help too many people with not enough resources.

So, we have on one side Catholics on one side is silent over their party championing an intrinsic evil to achieve an end. Catholics on the other side are silent when their party tolerates evil consequences to achieve theirs. So, this is why I say both sides mentioned are wrong, and reject “but what about...” arguments. On one side, turning one’s back on the issue of abolishing abortion is to effectively say that it doesn’t matter if some get aborted as long as it flies under the radar. No, abortion is not just going to vanish when conditions improve enough. Call it negligence, call it cowardice, call it indifference. Just don’t call it principled. It’s still complicity with evil. On the other side, by refusing to consider policies that go against one’s political philosophy on government size, they are leaving women without resources that might give them the courage to choose life. Oh, I’m sure that Catholics in this camp would want these women to get help. But we should keep in mind what the Epistle of James said: If a brother or sister has nothing to wear and has no food for the day, and one of you says to them, “Go in peace, keep warm, and eat well,” but you do not give them the necessities of the body, what good is it? (James 2:15–16). God will judge them just as surely as he will those who make excuses for pro-abortion politicians.

The danger is, Catholics have grown to think that Evil X is so bad that they can ignore Evil Y because of it. That’s not how Catholic moral obligation works. In our dualistic political system, we are all too often forced to choose between a party that calls abortion “good,” while trying to expand it, and a party that seems to say “tsk, too bad” when it comes to conditions that make the evil of abortion seem like it is an option.

So, while both factions of Catholics are correct in pointing out the hypocrisies of the other side, they are in dangerous—quite possibly damnable—error over their blindness about their own hypocrisies. So, here’s the thing. If you identify with the party that promotes abortion, you have an obligation to fight abortion tooth and nail in a pro-abortion party you plan to vote for. If you identify with the party that opposes abortion, you have an obligation to fight callous indifference over what those women considering abortion need.

If you don’t do that within your own party, you’re no better than those on the other side that you denounce. It really is that simple.

Things Won’t Always Go Our Way

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The Stupid Season: Reflections on Catholics and the 2020 Elections

[As a preliminary note, while I don’t doubt that people looking at my personal and blog Facebook pages could guess which party I think is the least destructive to America—I’m probably not as subtle as I think I am—this article is intended to be non-partisan in discussing real dangers Catholics need to avoid regardless of party affiliation].

An informed Catholic should recognize that the teachings of the Church are binding on the faithful, and that the bishops—as successors to the apostles—should be listened to barring extraordinary circumstances like acting in opposition to the Pope. Even if we think there might be extraordinary circumstances, we owe it to ourselves to learn before acting lest we turn out to be the rebels.

Keeping that in mind, an informed Catholic should look at their political loyalties as secondary. Whatever we prefer politically must be measured against what the Church teaches. We cannot call a political platform good where it diverges from Church teaching. Nor can we argue that our interpretation of Church teaching takes precedence over those tasked with shepherding the Church.

This leads to what I have been calling the “Silly Season” for years. That’s because Catholics begin acting more irrationally about arguing that their politics are compatible with their faith, despite the witness of the Pope and the bishops against that view. Whenever they say something is morally wrong in nature or circumstance, Catholics from the party in question try to argue that the actual issue is different from the thing condemned. It’s a nonsensical attitude to take because the ones they are debating do have the authority to teach on the subject and we would be wise to adjust our political views to our faith, not vice versa.

But, as we get deeper into the 2020 elections, it seems to me that “silly” isn’t a strong enough word. We’ve reached what I have to call the “stupid season.” That’s where Catholics on both sides of our dualistic divide are not only trying to deflect, they’re arguing that the Church is outright wrong on issues where the Pope and bishops rebuke their political positions for supporting things incompatible with the Christian life, or praise a policy where the preferred party is in opposition. We’re seeing Catholics now proclaim that they will vote for candidate X despite his support for evil because the stakes are “too high.”

This is stupid because such people are effectively saying they are okay with gaining the world but losing their souls (cf. Mark 8:36). They are saying that the issues their party† is wrong on are “not important” compared to the issues they support. Then they say they won’t be “single issue voters” as if issues A+B+C (which they either don’t care about or actively support) are not as wrong as issues D+E+F (which they already oppose). When the bishops speak out on A+B+C, they’re outraged at the “partisanship” and say that the bishops should “stay out of politics.” When the bishops speak out on D+E+F, they take it as “proof” that their opponents are on the side of demons and against the Church.

But what they’re ignoring or overlooking is that their opponents are looking at them in exactly the same way: The Church speaking out against A+B+C “proves” the party that favors them is demonic while D+E+F aren’t important. 

These positions are contrary, which means both can’t be right, but both can be wrong. And wrong they are. When the Church speaks out against issues A through F, we don’t get to be the ones who choose which to obey or disobey. That’s cafeteria Catholicism. The Catholic who turns his back on the issue of abortion and the Catholic who turns his back on the treatment of migrants will both have to answer to God for refusing to hear the Church.

That being said, the sincere Catholic might wonder what to do when both parties are wrong on major issues but one will be elected. The minor parties and the voting down ballot are more of an escape pod of conscience‡ than a practical solution.

Obviously, we all have our own views on which party is worse. That is not a sin in itself. But what we do with that vote and our attitudes towards the issues a preferred party is wrong on might be. Let’s put it this way: I see some Catholics argue that Biden is the only Catholic choice. I see some Catholics argue that Trump is the only Catholic choice. But neither group of Catholics eversays what they’ll do about the very real evils—condemned by the Church—that these candidates promise to implement if they get elected. Siding with a party as a Catholic includes the responsibility to reform and rebuke their evils.

If any Catholic thinks that we have to support Party A because the evils of Party B are worse, then their task is not over if Party A gets elected. We have to fight to cleanse our preferred party of that evil. That means working to remove evil party planks and working to raise candidates who do not champion evil causes. They have to stand up and condemn when their candidate supports evil.

Do not automatically look at the failures of Catholics in the other party in that regard. God will look into their hearts and judge their culpability. But He will also judge yours. We can’t control what others do or fail to do. But we do control our own acts and omissions. And that’s exactly what we have to consider. 

Archbishop Chaput, speaking on the question on voting for a pro-abortion candidate, gives good counsel on voting for any candidate who holds a position at odds with the Catholic faith:

And what would such a “proportionate” reason look like? It would be a reason we could, with an honest heart, expect the unborn victims of abortion to accept when we meet them and need to explain our actions—as we someday will.

—Chaput, Charles J. Render Unto Caesar: Serving the Nation by Living our Catholic Beliefs in Political Life (p. 230). The Crown Publishing Group. Kindle Edition.

If you already oppose abortion, insert another issue where the Church spoke against a position your party holds, like the treatment of migrants. The point is, if you vote for a party that is wrong on an issue, you can’t treat that issue as unimportant and forgettable after the election.

Unfortunately, an alarming number of American Catholics are forgetting this important position and wind up putting loyalties to party over submission to the Church that Christ established. Since that can quite possibly involve grave sin, such party loyalties are stupidly given.

Hence, that’s why I call it “stupid season.”

 

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(†) Non-American readers should remember that the United States has a dualistic political system. Minor parties very seldom get elected to lower offices and never (yet) to the Presidency.

(‡) As a disclosure, I voted for a minor party for President in 2016—for the first time in my life—because I thought both candidates were unfit to serve. I also downvoted on the 2020 primary ballot for the same reason. Unlike most minor party voters, I tend to believe we will continue to have a two-party system until we reach a state where neither major party addresses a burning issue that people want addressed. It is true the Republicans were a minor party that did supplant the Whigs because of the growing opposition to slavery in the 19th century, but I don’t see an equivalent issue firing up the electorate today.

On the Counterfeits of Faith, Hope, and Love

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What Are You Here For?

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Identifying With a Thing Doesn’t Make It Good per se. Opposing it Doesn’t Make it Bad

One thing I encounter among Catholics on social media is the assumption that: because I identify with a thing, it must be good or because I oppose it, it must be bad. The problem with this view is it confuses what makes an act good or evil objectively with one’s feelings about an act. Since people don’t like to think of themselves as being wrong, this assumption frequently results in accusing the Church of error for affirming a teaching in the face of popular sentiment.

These attacks—like so many others—are not limited to one region or faction. Conservative or liberal; Democrat or Republican; these and many other factions across the public square find fault with the Church where the Church cannot do anything else but teach this way.

To understand why the Church holds that a thing must be a certain way, we need to grasp that there are three things needed to make an act morally good. The action itself must be good (e.g. you can never say an act of rape or genocide is good), the results must be good (a do-gooder who sparks a riot through lack of prudence doesn’t perform a good act even if the action itself is good), and the intention must be good (If I donate money to charity in order to impress and seduce my neighbor’s wife, that is an evil intention). If even one of these three conditions are absent, you don’t have a good act. Let’s look at some illustrations.

Things like abortion are examples of an intrinsically bad act. It arbitrarily chooses to end an innocent human life for the perceived benefit of another human life. Even if the person who commits it thinks that the good outweighed the evil, or meant well in doing so, you can’t call it a good act. How one feels about it doesn’t change that fact. This is why the Church cannot do anything other than condemn it. Reducing the amount of abortion cannot be an end in itself. It can only be a step on the way to abolition†.

Other acts can be neutral or good in themselves, but the consequence is bad. For example, the Church does teach that a nation can regulate immigration if doing so is necessary. This is something critics of the Pope and bishops love to point out. But there is a difference between “our country is in the midst of a disaster and we are having trouble dealing with it right now” and “Criminals among THOSE people are dangerous and we don’t want them here, so let’s keep everyone out!” The US bishops are pointing out that America is not in that first situation, and the second situation is a morally bad consequence—refusing to help those in need out of a fear of who might get in.

And, of course, a good or neutral act can be made bad if done for a bad intention. Being thrifty is a good thing. But, if one is frugal for a bad reason (like Judas dipping into the common purse [John 12:5-6]), it’s not a morally good act. If a government cuts expenses with the intent of targeting certain groups or raising taxes in the name of social services, but defines the term to fund immoral policies, then the bad intention corrupts the good or neutral base act.

In these cases, no matter how much one identifies with the cause, if it’s defective in one of these three parts, you can’t call it a good act.

On the other side, the fact that the Church as a whole, the Pope, or an individual bishop‡ acts in a way we disagree with does notmake it a morally bad act. The Church needs to act with an eye towards saving souls. That might be a soft merciful approach, as when Our Lord dined with sinners. It might be a strong rebuke, as when Our Lord rebuked the Scribes and Pharisees. But the point of their action is supposed to be bringing the sinner back to reconciliation. Since the Church is made up of sinners with finite knowledge, we will invariably encounter situations handled badly. But we will also encounter situations we think are handled badly due to our own lack of knowledge… either about the situation or about the teaching behind the Church’s action. 

Every election year, for example, we hear from certain Catholics on how the bishops are failing by not excommunicating politicians for supporting abortion. This is based on a misunderstanding of canon law. Canon law points out that those directly taking part in a specific act of abortion (abortionist, their staff, woman having an abortion, etc.) are automatically excommunicated. But those working to protect abortion as a “right” are doing something gravely sinful and, under canon 916, should refrain from Communion. Canon 915 involves those publicly involved in grave sin. Some bishops have invoked it in refusing communion to politicians in their dioceses. Others don’t seem to have acted in this way. 

But what we don’t know is why they have not acted publicly. It could be laxity or sympathy… the two common charges from those who demand public action. Are there situations we don’t know about? Are the bishops in personal dialogue with these Catholic politicians? Have they privately told these politicians not to receive? Do they want to avoid conflict? I don’t know… but neither do the critics. We should certainly pray for our bishops to shepherd rightly. But we should also keep in mind that—in connecting the dots—we may not have seen all the dots that we need to connect.

This should not be interpreted as a “be passive in the face of injustice.” What it means is, we should not be so confident in our interpretation of events that we think only the conclusion we draw is true. Church history is full of people who thought they knew better and caused all sorts of chaos, endangering their own souls and the souls of others. Because conditions change, the Church will have to decide how to best apply timeless truths to the current times. Sometimes, the attitudes of a society can lead Catholics to tolerate—or even commit—injustice. Sometimes those Catholics are higher up in the Church. But we must not assume that this is the case when the Church must teach in a way we do not like.

 

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(†) Of course, we must do more to help people than just end abortion. We need to help people in situations where they think it is the only choice. But only focusing on those parts while leaving it legal is not a Catholic position.

(‡) Provided, of course, the Bishop is acting in communion with the Pope and fellow bishops. The actions of a Lefebvre or a Milingo (for example) cannot be defended on these grounds.