Reflections on the Riot Aftermath

Be angry but do not sin; do not let the sun set on your anger, and do not leave room for the devil. (Ephesians 4:26–27).

One thing that shouldn’t have to be said (but apparently does) is that even if there had been no attempts to remove statues, provocations, rioting, or deaths, the white supremacists in Charlottesville would have to be condemned. If we want to call God, “Our Father,” we have to accept all the other people whom  God has called to be in that relationship with Him. That would be everyone, because God desires everyone to be saved (1 Timothy 2:4). He does not show partiality to some over others (Romans 2:11; Acts 10:34-35). We cannot treat others as less than human because of their ethnicity. Nor can we pretend that our Catholic faith is compatible with such racist views. 

In light of the recent riot, we need to be clear on this. But one thing that troubles me about social media in the aftermath of the Charlottesville riot is the fact that some are turning it into a proxy war for the arguments they were having before the riot. Some believe that those who hold different political views are guilty of supporting or enabling the racists. Others believe that the defense of their beliefs requires downplaying the actions of the racists. Both are wrong, and we should not let either group define the discussion for us.

Racism is morally indefensible. So is rioting, and people across the political spectrum need to condemn it without pointing to the actions of extremists on the “other side” as if they cancelled each other out. We can condemn evil on both sides without turning it into a false equivalency or a tu quoque argument along the lines of, “Yes, this was bad, but so was that…they’re all scum, what can we do about it?” We can focus on one evil without downplaying another. We can ask questions about the second evil without downplaying the first.

But people also need to realize that it is unjust to accuse people of differing political views of supporting racism. If one actually supports racism, that must be opposed. But opposition to racism is not the exclusive property of one political ideology, and we should reject the “guilt by association” fallacy. Offensive radical beliefs do attach themselves, like parasites, to the fringes of political factions. That does not mean that the majority of that political faction approves of the extremists.

We need to break out of the common either-or fallacy. It is false to think that either a person agrees with us or approves of everything we hold evil. It is also false to think that a moral objection to the words of the President is support for the Antifa, or that voicing concern about rhetoric is support for racism. Before we denounce someone of supporting evil, we must make sure they actually support that evil. Different people have different levels of skill in expressing themselves. People who are not skilled in expressing themselves might be unclear, but that lack of clarity does not mean an attempt to conceal support of evil.

As Catholics, we have an obligation to seek out what is true. We cannot simply assume that our personal interpretation is what is meant. Before tearing into another, we need to be sure that our interpretation of the words of that person is accurate. That has been lacking on social media. I have seen moral objections raised to badly expressed assertions—and then others savage these objections savaged as a support of evil. That is unjust.

This leads me to another point: As Catholics, our mission in part of the Great Commission (Matthew 28:16-20) is to bring people to Christ. This includes the people we disagree with. But how will we bring people to Christ if we have hatred for them? We must show mercy to those in error. Imagine how things might have been if the missionary saints had treated the pagans in the same way that we treat those who disagree with us? Since we are called to bring the evil to repentance, we will answer for the stumbling blocks we put in the way of helping people find their way to God. That doesn’t mean acting so pusillanimous or wishy washy that that we are afraid to speak against evil. But it does mean that our opposing evil must be aimed at saving the evildoer from damnation, not at vanquishing them and sending them to hell.

Yes, there is a lot to be angry about over the White Supremacists and their views. There is a lot to be angry about the deaths and injuries. But as St. Paul said, if we are  to be angry, let it be without sin.

Refusing Obedience is Disobedience

Introduction

In my morning Bible reading, I’m at the point of 2 Chronicles where Asa and Ahab, in two separate incidents, consider the prophets’ speaking a warning from God as treason on the part of the prophet. While Ahab was an evil king, Asa, up to that point was considered a good king who walked with God. It’s a reminder that such behavior is not just from the godless. Despite how we have lived up to this point, we can still fall away from right relation with God if we put our own preferences first. It’s not just this one instance. The New Testament tells us of the Pharisees—Men who desired to live holy lives in the way they thought best—found themselves in opposition to God. Not because they chose to spurn God. Rather, they thought that Jesus had to be wrong because what He taught was in conflict to what they thought it meant to be faithful.

I think these examples should stand as a warning for us. The Old Testament Kings responded to prophets warning them about their wrongdoing by imprisoning the prophets. The Pharisees responded to Jesus warning them about their wrongdoing by plotting to have Him executed. In losing sight of the fact that we can go wrong, we risk being opposed to God while believing we are in the right.

The Danger for Catholics

This is not something limited to Biblical times. Nor is it limited to one faction within the Church. The danger exists when one of us decides that he doesn’t like how the Church handles something. It might be a dissent associated with “liberalism” like sexual moral teachings. It might be a dissent associated with “conservatism” like social justice teachings. In both cases, the person believes the Church has gone wrong, and will remain wrong until she agrees with them.

Blessed John Henry Newman saw the danger, and described it this way [†]:

I will take one more instance. A man is converted to the Catholic Church from his admiration of its religious system, and his disgust with Protestantism. That admiration remains; but, after a time, he leaves his new faith, perhaps returns to his old. The reason, if we may conjecture, may sometimes be this: he has never believed in the Church’s infallibility; in her doctrinal truth he has believed, but in her infallibility, no. He was asked, before he was received, whether he held all that the Church taught, he replied he did; but he understood the question to mean, whether he held those particular doctrines “which at that time the Church in matter of fact formally taught,” whereas it really meant “whatever the Church then or at any future time should teach.” Thus, he never had the indispensable and elementary faith of a Catholic, and was simply no subject for reception into the fold of the Church. This being the case, when the Immaculate Conception is defined, he feels that it is something more than he bargained for when he became a Catholic, and accordingly he gives up his religious profession. The world will say that he has lost his certitude of the divinity of the Catholic Faith, but he never had it.

John Henry Newman, An Essay in Aid of a Grammar of Assent (London: Burns, Oates, & Co., 1870), 240.

We believe the Church is infallible because we believe she was established by Our Lord, given authority by Our Lord, and protected from error by Our Lord. The individual Churchman or layman can be sinful and be led into error. So, when the Pope teaches, we must decide. Do we believe that God protects him from teaching error? Or do we merely happen to agree with the Church up to a certain point and then reject whatever seems different?

 

Unfortunately, the lack of certitude seems to be growing. People who assumed that their personal view of the Church was all the Church could be, grew angry when the Church affirmed something they viewed as a political view or error. But, when the Church teaches, we are obliged to recognize her authority as from God. Dr. Peter Kreeft points out:

 

A “cafeteria Catholic” or a half Catholic or a 95 percent Catholic is a contradiction in terms. If the Catholic Church does not have the divine authority and infallibility she claims, then she is not half right or 95 percent right, but the most arrogant and blasphemous of all churches, a false prophet claiming “thus says the Lord” for mere human opinions. It must be either / or, as with Christ himself: if Christ is not God, as he claims, then he is not 95 percent right or half right or merely one of many good human prophets or teachers, but the most arrogant and blasphemous false prophet who ever lived. Just as a mere man who claims to be God is not a fairly good man but a very bad man, a merely human church that claims divine authority and infallibility is not a fairly good church but a very bad church.

 

The only honest reason to be a Christian is because you believe Christ’s claim to be God incarnate. The only honest reason to be a Catholic is because you believe the Church’s claim to be the divinely authorized Body of this Christ.

 

Peter Kreeft, Catholic Christianity: A Complete Catechism of Catholic Beliefs Based on the Catechism of the Catholic Church (San Francisco: Ignatius Press, 2001), 105.

If the Church was created by Our Lord and given the authority to teach with His authority, then we must obey the Church teaching if we would obey Him (John 14:15, Luke 10:16, Matthew 18:17). If one rejects Humanae Vitae while accepting Laudato Si, or if one rejects Laudato Si while accepting Humanae Vitae, one is a cafeteria Catholic.

 

Refusing Obedience is Disobedience

 

But, instead of accepting the authority of the Church to teach, people prefer to attack. They might attack the entire Church as “being against God,” invoking “mercy” and saying the Church is “judgmental.” Or, they might accuse the Pope and bishops of being in error. In both examples, the assumption is whatever they dislike is error to be rejected. Such a view makes the individual the judge of the Church—changing the Church from Mother and Teacher to Child and Student who must be taught by us.

 

But under such a view, it makes no sense to be a Catholic because it rejects (overtly, or through failing to think things through) what the Church professes to be. As Dr. Kreeft pointed out, if the Church claims to be what she is not, then the anti-Catholics are right and the Church is a monstrosity. But if the Church is what she claims to be, then we must give assent when she teaches, not offer explanations as to why we can ignore a teaching we dislike.

 

Be aware that this is not the fault of one faction. During the pontificates of St. John Paul II and Benedict XVI, it was easier to see this disobedience among “liberal Catholics.” Under the pontificate of Pope Francis, the dissent of “conservative Catholics” is more obvious. But both kinds of dissent were present in both cases—it was just harder to notice the dissent of conservatives against Popes before 2013, while after 2013 liberal dissent against the Pope does not get reported.

 

The thing to remember is, while some sins are more deadly than others, the deadliest sin is the one which sends an individual to hell. For the person who has no intention to use the “right” to abortion available in our country, the sin of abortion is not likely to damn him. But another sin could very well condemn him to hell. This is especially true if we try to hide our dissent by pretending the Church must be wrong.

 

Conclusion

 

If we do this, we are doing the same thing to the Church that the Old Testament kings did with the prophets and the Pharisees did with Our Lord. Instead of considering and obeying the source of authority, we get angry and attack the Church for not saying what we want to hear, or saying what we don’t want to hear. We can pretend that our disobedience is really obedience to a higher source, but Our Lord does not permit this. He said that the one who rejects the Church rejects Him, and the One who sent Him (Luke 10:16). 

 

People can try to muddy the waters and try to argue that they can ignore the Pope when He doesn’t teach infallibly (ex cathedra), but that ignores the fact that the binding ex cathedra definition grows out of the binding teaching of the ordinary magisterium. Our Lord has commanded us to obey His Church. This means we trust Him to protect His Church from error. If we refuse to trust the Church and her visible head, the Pope, it means we refuse to trust the Head of the Church—Our Lord. No matter how we twist history to make a private error or band behavior of a medieval Pope justify disobedience of a Pope who does none of that, Our Lord’s command cannot be evaded. If we think otherwise, we will answer for it.

 

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[†] The problem seems to fit “cradle Catholics” as well, and should not be seen as a “convert only” problem. Blessed John Henry Newman’s observation should not be seen as indicting all converts, or only converts.

Avoiding the Jonah Type Catholicism

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The Hudge and Gudge Report

G.K. Chesterton, in his book What’s Wrong With the World (Chapter IX), offers an account of two men—Hudge and Gudge—who desire to help the poverty stricken. Hudge sets out to build massive housing blocks that meet the physical shelter needs but are deeply oppressive. Gudge objects to the oppressive nature of these apartments and says they lack the character of the former homes. As time progresses, Hudge begins to defend the worst parts of the apartments as good, while Gudge begins to proclaim that people were better off living in the slums. Finally they reach the extremes where Hudge thinks all people should be living in these apartments and Gudge believes that poverty is good for people.

I find the account to be useful in examining the growing divisions and rigidity of factions. But, there is always the danger of thinking that “the other guy” behaves like Hudge and Gudge while we are defenders of truth and right. The problem is, Hudge and Gudge also think the problem is with “the other guy,” while they have the real solution. If we’re blind to our own rigidity, refusing to consider where we go wrong, we are in danger of corrupting our ideals.

This is especially true when Christianity intersects with determining moral state policies. Because the major political factions tend to be right on some issues and wrong on others, we tend to gravitate towards those factions that agree with what we think are the most important issues. But as factions get more extreme, it is easier to downplay the issues where the other party is right.

For example, I know some Catholics who are appalled with life issues besides abortion and euthanasia. They insist that all Catholics recognize these issues as important. But growing more rigid, they begin to downplay the actual issues of abortion and euthanasia. Some have gotten to the point of being more outraged at Catholics who are “anti-abortion but not pro-life” than by Catholics who are literally pro-abortion. But, on the other side of that fight, Catholics who recognize the evil of abortion and euthanasia fall into the trap of going from recognizing that those two issues are the worst evils to thinking other life issues are “not important.” Both of them are wrong when they go from promoting some issues they feel are neglected to neglecting the issues they think are less important. It becomes dangerous for the soul if it leads these people to think that others who oppose a moral evil are partisan.

It doesn’t have to be about morality vs. politics either. It can also be, for example, the cause of liturgical wars. The Ordinary vs. Extraordinary form of Mass is a common battleground where some Catholics have become so involved in defending their own position that they refuse to consider the good from the other position. The defender of the Extraordinary Form is tempted to treat the Ordinary Form of the Mass as “clown masses” and other liturgical abuses. The defender of the Ordinary Form is tempted to view the Extraordinary Form as the haven for schismatics.

We need to realize that both of our major political factions are a mixture of some good and some evil. We need to realize that both forms of the Mass have good to offer the Church, and some weaknesses that need to be overcome. If we solidify to the point where we think that good is only found in our faction, but not the other, we risk embracing the evil of our own faction and rejecting the good in the other:  once we reach that stage, we’re giving assent to—or at least tolerating—evil in our faction, and rejecting good when it comes from another faction. That is incompatible with God’s teaching, but we will have blinded ourselves to our disobedience. It saddens me, for example, when I see some Catholics say, “We’ll never eliminate abortion so we should focus on other issues,” or that “pro-abortion politicians support policies that reduce the need for abortion.” This is Hudge and Gudge thinking. But so is thinking that says that “so long as abortion is legal, we can’t worry about other issues.”

The only way to escape this is to get rid of our Hudge and Gudge thinking. We need to recognize that our factions must be judged by Church teaching, and not that Church teaching is judged by our factions. If we believe that the Church stance on abortion and “same sex marriage” is proof the bishops are “Republican,” we’ve fallen into the Hudge and Gudge trap. If we think the Church opposition to the government position on immigrants is “liberal,” we have fallen into the Hudge and Gudge trap. 

If we profess to be faithful Catholics, the Church must be our guide into right and wrong, because we believe that God gave the Church His authority and protects her from error. If we consider the Church teaching as the way to form our political judgments, we might be able to support the good in our preferred political factions while opposing the evil. We might also seek to reform the system rather than to just tolerate the least possible evil as the best we can hope for.

This means we must reject our partisan rigidity and be always open to the Church calling us to a firm standard of good and evil, while also being open to different ideas of carrying them out. We never compromise on doing what is right or being faithful to the Church. But we can consider whether our factional preferences are in the wrong. If they are, we must choose the Church over our preferences or factional beliefs. And if our factional opponents are not wrong, we must stop treating them as if they were.

Thoughts on Interpretation: How We Go Wrong if we Confuse True and Perceived Meaning

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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.

 

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[†] 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.