Catholics and Partisan Excuses

There is a dangerous attitude today which is willing to assume that a person belonging to an ideology we oppose can do no right, while one we approve of can do no wrong—even if both people happen to do the same act. Take for example, the case of the news story about Trump paying off a porn star. The Washington Post wrote an article about Evangelical leaders giving him a pass when they were outraged with Clinton. Now the point is valid. But what the article doesn’t mention, however, is that those criticizing Trump were the ones wanting to give Clinton a free pass.

I don’t bring this up to say “we should ignore both” or say “there is wrongdoing on both sides” in a sense that negates wrongdoing. Nor am I trying to make a tu quoque argument. Rather, I think we need to practice consistency. If an action is morally wrong and needs to be publicly denounced, then we need to speak out consistently, and not give the person we agree with a “free pass.”

By the same token, when a public person does something right, we should not praise only when it when done by someone we approve of while committing the “moving the goalposts” fallacy when it comes to someone we dislike. If we complain that politician X doesn’t do “enough” on a subject, and we constantly redefine what “enough” is so that the disliked person never quite reaches it, we’re not making a stand for the Church teaching. We’re making our moral stand seem like a partisan bias.

If a politician is wrong on an issue in light of the Catholic teaching we hold, we cannot downplay that issue. I’ve seen Trump supporters downplay Church teaching on social justice. I’ve seen Trump opponents downplay Church teaching on the right to life. In such cases (and it is not just something that happens with Trump), whatever Catholic Moral Teaching does not square with the supported politician is denigrated as a “lesser issue.” The politician is given a free pass on that issue so long as he does other things the partisan Catholic already agrees with.

We can’t bear proper witness to what we believe if we show the world that our morals flex when it suits us, and only hold firm when we want to denounce someone. The non-Catholic will then see social justice as proof of “liberal bias” and the moral issues as proof of “conservative bias.” They won’t see our stands as testifying on how all of us are called to live. They’ll see it as just one more political squabble.

Nor can we take this and point to the “other” side while refusing to examine our own behavior. This is an example of Our Lord’s warning about the splinter in a brother’s eye and a log in our own. If we loudly denounce others while doing the same thing, we make Our Lord’s Church look like nothing more than partisan hypocrisy. Such behavior would be a scandal, turning away people who need to hear the teaching of the Church.

Mistaken Papal Critics and History We Forget

Preliminary Note

I have no intention of passing judgment on successors of the apostles like the "dubia cardinals" led by Cardinal Burke, or the Kazakh bishops. Just as anti-Francis Catholics have misrepresented the Holy Father to support their narrative of a "heretical" Pope, I find that these cardinals and bishops were also misrepresented, with anti-Francis critics making it sound as if these cardinals and bishops "supported" their schismatic behavior.

This article does not claim to say that these churchmen are guilty of the same wrongs Sts. Cyprian and Hippolytus committed. I merely write this article to show that misinterpretation and attacks on Popes were not limited to the pontificate of Pope Francis. Rather, I wish to point out these two cases where the Popes were misrepresented and attacked as a reminder that even men known for their holiness can go wrong if they put themselves in opposition to Popes using their teaching office.

Introduction

One of the popular narratives in opposing Pope Francis is to point out some of his predecessors—such as Liberius, Honorius I, and John XXII who were suspected of privately holding error. The anti-Francis Catholics point out that these Popes are proof that a Pope can err. From that, we have a string of tortured logic arguing that because those Popes privately erred [a claim disputed among Church historians], Pope Francis can publicly err in his words and actions that sound unfamiliar to our own understanding of Church teaching.

These critics overlook a different part of Church teaching—where Popes have taught and certain bishops of the Church mistakenly thought the Popes were teaching error and publicly took a stand in denouncing them.  I would like to briefly discuss the case of two papal critics from the Third Century AD.

Pope St. Stephen I vs. St. Cyprian

One example of this took place in the Third Century AD. St. Cyprian held that the baptism of heretics was invalid, and if any of these heretics should convert to the Catholic Church, they needed to be rebaptized. 

However, St. Stephen I taught differently. He held that if the heretic was baptized in the proper formula, the baptism was valid. If this heretic turned/returned to the Catholic faith, he did not need to be rebaptized, but merely perform penance. Instead of realizing he had misunderstood the nature of baptism and changing his views, St. Cyprian accused St. Stephen I of promoting heresy in a series of letters to his fellow African bishops. For example, in his Epistle LXXIII, to Pompey:

2. He [Pope Stephen I] forbade one coming from any heresy to be baptized in the Church; that is, he judged the baptism of all heretics to be just and lawful. And although special heresies have special baptisms and different sins, he, holding communion with the baptism of all, gathered up the sins of all, heaped together into his own bosom. And he charged that nothing should be innovated except what had been handed down; as if he were an innovator, who, holding the unity, claims for the one Church one baptism; and not manifestly he who, forgetful of unity, adopts the lies and the contagions of a profane washing.

Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 386.

But the fact is, the Catholic Church followed the teaching of St. Stephen, not St. Cyprian. If a person who was validly baptized by a non-Catholic intending to do what the Church intends, we hold that baptism to be valid. Even an atheist can validly baptize. The Catholic Church holds it is wrong to rebaptize. If a person was never validly baptized, we baptize. If there is a question about whether a person was validly baptized, we give conditional baptism. 

St. Cyprian’s error was in assuming that his position was correct and that the Pope must be wrong. From that assumption, he drew the false conclusion that the Pope was doing damage to the Church from his “error,” and had to be opposed. But since St. Cyprian was in the wrong about baptism, his condemnation of the Pope was simply wrong.

Pope St. Callistus [†] vs. St. Hippolytus 

Another example of a bishop wrongly accusing a Pope involved Pope Callistus. In a time when the Roman Empire held that slaves could not marry free citizens, the Pope decreed that such a marriage was valid. 

St. Hippolytus thought the Pope was in error. In a denunciation, he declared that the Pope’s action would lead to divorce, use of contraception, and attempted abortion on the part of a free woman who married a slave, writing [§]:

For even also he [Callistus] permitted females, if they were unwedded, and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth.9 Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church!

Hippolytus of Rome, “The Refutation of All Heresies,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. J. H. MacMahon, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 131.

I find this remarkably similar to the statements of some Catholics who claim that what the Pope said in Amoris Lætitia would mean people in a state of mortal sin seeking to receive the Eucharist—assuming that the abuse was directly caused by the Pope’s action as opposed to being an abuse of his teaching. 

Yes, a third century Catholic could think about becoming pregnant by a slave husband in that way, but that would be doing evil that was not in accord with the Pope’s teaching. This was a post hoc fallacy by St. Hippolytus which is similar to the one committed by Pope Francis’ critics.

Conclusion

These cases are examples of members of the Church who confused their interpretation of what should follow from Church teaching with Church teaching itself. Because of this, they falsely accused Popes of promoting error, attributing worst case scenarios as directly caused by the Pope who declared the teaching. These cases also involved the accusers assuming the worst of the Popes, leading them to think they must support the worst abuses.

I believe that these are the proper historical counterparts to the opposition to Pope Francis, not the examples of “bad Popes” people try to cite. People who have assumed that all people who are divorced and remarried must be in a state of mortal sin cannot reconcile that assumption with the Pope correctly pointing out that assessing culpability must be done with remarriage as well as with every other grave sin.

Like the third century critics of Popes, the 21st century critics of this Pope have confused their view with Church teaching itself. The Pope has made a reasonable teaching, but some people, failing to understand it, assume their fears of negative consequences through abuse is the intended teaching.

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[†] Also known as Callixtus.

[§] This is commonly cited [correctly] as proof that the Church consistently condemned contraception and abortion.  But I find it interesting that Hippolytus slandered Callistus in doing so just as some critics today slander Pope Francis. These critics are correct that the teaching they defend is true. But they err in thinking the Pope’s teaching contradicts it.

Theologians, Bloggers, and Authority

It is the teaching of the magisterium that binds and looses, as well as interprets how to apply the teachings of the past to the present age. When the Pope and bishops in communion with him do this, we have the obligation to give assent to these teachings. There is no appeal to the decision of a Pope (canon 1404), though a later Pope can decide on a different approach from his predecessor. The magisterium does not invent new revelation, but can develop doctrine from the timeless teachings meeting current needs and challenges.

For those Catholics who are not members of the magisterium (most of us), we do not have the authority to bind and loose. Nor do we have the authority to declare what is the proper teaching and judge people who disagree with us to be enemies of the faith. The value of what we write only goes as far as we accurately portray the teaching of the Church. We might think that position Z logically follows from teaching X and Y, and perhaps our insights may help the Church to deepen our understanding of the faith, but we cannot claim that Z is Church teaching if the Church does not teach Z. Nor can we accuse the Church of error if she rejects our reasoning.

This is important because there is a growing number of theologians and bloggers out there who presume to pass judgment on the current magisterium based on their own interpretations of what should follow from past Church teaching. If they hold one thing, but the magisterium does not act in accordance with that interpretation, these theologians and bloggers have no right to declare them in “error.”

This is the reality we must adjust to. The “progressive” Catholic who wants to change Church teaching or the “traditionalist” Catholic who wants to resist change cannot declare the Church to be in error if the Church should reject their interpretation.

This means we have an ongoing obligation to study what the Church teaching is, and how it is applied. If we find our view is at odds with that of the teaching authority of the Pope, that’s a good sign that our view is the one in error. We have an ongoing obligation to understand in context what the teaching we have problems with really means.

The 2000 years of teaching from the Church cannot be cherry picked to reach a conclusion that we think is more in line with what we think the Church should be. Individual saints from the Church Fathers occasionally offered ideas which the Church eventually rejected. We cannot appeal to those ideas. Occasionally, theologians offered opinions that they later retracted. We cannot try to use the name of the theologian to justify what he later rejected.

The fact is, we do wrong if we seize on these ideas and call them “Church teaching,” when the actual Church has decided against this view. In short, we cannot bind what the Church has loosed, nor loose what the Church has bound. If we think otherwise, we act without authority and become stumbling blocks to the faithful.

That doesn’t mean we can’t theologize or encourage fellow believers to act rightly. But it does mean we must offer submission to the magisterium when she teaches in a way which goes against our preferred view.

You Are The Man! (2 Samuel 12:7)

Catholic factions on social media bears unfortunate witness to the fact that we’re little different than the ones we’re supposed to bear witness to: We’re good at spotting when those they disagree with act at odds with the Faith. We’re not so good at spotting when they fall short themselves. 

The result of this is we see conservative Catholics correctly point out how liberal Catholics fail to defend life and liberal Catholics correctly point out how conservative Catholics fail to support social justice—but neither group considers evangelizing their own faction where it goes wrong. The result of this is Catholic factions reducing our moral obligations to what they already agree with while downplaying or ignoring the real evil their faction commits. We’ve effectively become like the Pharisee in Our Lord’s parable (Luke 18:9-14)—we’re proud of what we do and look with contempt on those who don’t act as we do. But we don’t acknowledge our own sins.

That’s a serious matter.  If a Catholic views his faith in terms of his politics, he has replaced his faith with an idol. Our Lord is demoted from God and Savior to the archetype of the political platform he values. This is not a call for moral relativism. This is pointing out that no political faction is synonymous with our moral obligations. If a Catholic thinks he can downplay the issues his party is in the wrong over, he is not being a faithful Catholic, even if he is “right” on other issues.

To be a Catholic is to devote our entire life to God, rejecting whatever is contrary to Him. It is not a case of a bizarre moral calculus where we devalue issues we are less concerned over in favor of the positions we’d support regardless of what the Church teaches. If we allow ourselves to compromise our moral obligations when it harms our party or candidate, we’re no better than the Catholic we hold in contempt—for doing exactly the same thing! So let us avoid immediately thinking of how the other side does that as a defensive mechanism.

Our Lord warned us about hypocrisy in judgment (Matthew 7:1-5). While we must go out to the world and tell them of the right way to live (Matthew 28:20), we cannot excuse in ourselves what we condemn in others. Otherwise, at the Final Judgment we might find that—in waiting for “the other guy” to be judged—that Our Lord tells us the same thing the Prophet Nathan told King David: You are the man! (2 Samuel 12:7)

If He does, we will have no defense.

Thoughts on the Difference Between What is Perception and What is Reality

I was recently reading, The Trial of Jeanne d’Arc—a collection of the actual documents of St. Joan of Arc’s heresy trial. It seemed like the English churchmen involved were using the “Spaghetti Approach” (throw it at the wall and see what sticks). It was a little off-putting seeing some of her responses though. From the sensibilities of a 21st century American, some of her ideas seemed harsh, or even flaky. 

But, on reflection, I realized that how a 15th century French woman expresses herself has an entirely different set of cultural baggage from a 21st century American male. Without recognizing those differences, it becomes extremely difficult to interpret the meaning of things.

This led me to think about the ongoing disputes within the Church, especially with the claims of the “break in continuity,” or “error in past teachings” (depending on how one views Church history). I see a problem with confusing one’s perception with what IS. When we ignore our cultural baggage and our preconceptions, we begin to think of our biases as reality and think our interpretations of Scripture and Church teaching are the actual meaning of Scripture and Church teaching.

The meaning of words change over time, and we need to understand the meaning of the word at the time a document in question was written. For example, I occasionally see people treat the Church interactions with the Albigensians as a sort of genocide, because some documents talk about “exterminating” them. The problem is, the word “exterminate” has a different meaning today than in the Middle Ages. In Latin, exterminatus had the meaning of “banish, expel; dismiss.” To translate it in the sense of “exterminate” today (“destroy completely; eradicate”) is to mistranslate it.

Conditions also change over time. The world today is not as it was in the past. We cannot expect a program based on the social and political structures of the 15th century to meet the needs of the social and political structures of the 21st century. But neither should we expect that what the Church rightly condemned in the past means that an underlying good is condemned.  For example, European governments in 19th century Europe were notoriously anti-clerical, and claimed to do so for the benefit of humanity. The Church rightly condemned those false invocations of human rights. But that is not a contradiction with the Church defending true human rights later on in history. 

I could go on multiplying examples, but the above show that what we perceive to be a contradiction or error may not actually be one. It may be that based on our assumptions and flaws in knowledge, what we perceive to be an error may only be a flaw in how we interpret what is going on.

I think people forget one of those things: Either they forget that the Church teaches things that are objectively true and cannot be contradicted (doctrine and morals), or they forget that they teach these objectively true things with different expressions for different times. The former tends to treat any Church teaching as something which might be overturned if the “right Pope” comes along. The latter thinks that a change in expression is a contradiction of the past. Both assumptions lead to error.

When it comes to the obligation to give assent to Church teaching, I find that some Catholics use the above errors to justify disobedience. The Catholic who thinks a teaching should be overturned will try to find “evidence” of contradiction to justify their own dissent. The Catholic who thinks a discipline should not be overturned tries to find “evidence” of rebuked Popes. Neither considers the possibility of their own failure to understand what is irreformable and what can legitimately be changed.

When the Church abrogates or derogates a certain discipline in her teachings, this is not a contradiction. It is saying, “this is how we can be most faithful to the teaching in this place and time.” It is not “mental gymnastics” to try to discern the objectively true in the midst of the application fitting for that time. It is not Ultramontanism to respect the authority of the Magisterium even when the temporal aspects of a teaching are superseded—it is simply a matter of recognizing the irreformable truth and the reformable discipline that goes with it.

If we can seek to inform our views with the truth, we can avoid the pitfalls of accusing the Church of error, when there is no error.

What I Fight For

During the last four years, I have encountered some Catholics who declare themselves in favor of St. John Paul II and Benedict XVI, and oppose Pope Francis. I have encountered others who declare themselves in favor of Pope Francis, but not his predecessors. I believe that both groups are in error, assuming that their preferences are true and the Pope who seems to be in accord with them is considered right.

In defending the authority of the Church over the ten years this blog has been around, my stance has been that to reject a teaching of a Pope is an act of dissent and to reject that Pope in entirety is an act of schism. If a person demands Catholics give assent to a Pope they agree with, while refusing to give assent to a Pope they dislike is to play the hypocrite. The Pope they like teaches with the same authority as the Pope they dislike.

Because I recognize that the Catholic Church is the Church established by Christ (Matthew 16:18), and recognize the Popes as the successors of Peter, I hold that to reject the legitimate authority of the Pope is to reject Our Lord (Luke 10:16).

No, this doesn’t mean everything that comes forth from the mouth of the Pope is doctrine. The Pope does not intend to offer teaching binding the entire Church when he gives homilies, addresses, interviews or press conferences. Because of that, he can state things imprecisely. A Pope can pass laws governing Vatican City (or prior to that, the Papal States) that are aimed at governing a specific territory. These are not understood as Church teaching either.  Bishop Fulton J. Sheen once used the example of hypothetically asking the Pope about a stock investment. The Pope is not teaching in this example either.

The above (and the label of Ultramontanism) are red herrings. No informed Catholic considers those things teaching, let alone infallible. But, it does not follow from the fact that it doesn’t fall under the aegis of teaching that it is heresy when it sounds different to our way of thinking. To invoke these things, done by the handful of bad Popes we had in our history, to accuse a Pope of teaching “error” is to miss the point of history in order to slander a disliked Pope today.

The Popes can teach through the Ordinary Magisterium, which is the norm, or the Extraordinary Magisterium, which is rarely used. Many Catholics seem to think that the Pope only need to be heeded when he makes an ex cathedra proclamation, and can be safely ignored on other occasions. That view is dangerously misguided. Pope Pius IX Syllabus of Errors (#22) and Pope Pius XII in Humani Generis (#20) reject that view. Everything that was taught ex cathedra was previously taught in the ordinary magisterium. It was not a case of being an opinion prior to being defined. Ex Cathedra does not turn opinion into truth. It defines truth, confirming what was already taught.

Nor should we think assume from the fact that the Church can revise and reform a teaching or discipline to better address a certain age, that these elements “prove” error. Conditions in the times of Pagan Rome, the Dark Ages, the Medieval period, the Renaissance, or modern times are not the same and how the Church responds to the needs of that age can change without denying the Catholic Faith. A Pope can make a discipline stricter or roll it back as the need requires without contradicting his predecessors. 

So, with the controversy on the divorced/remarried and the Eucharist, it is possible that whoever succeeds Pope Francis will make clarifications as to how his teaching will be applied. For those who interpreted Amoris Lætitia with laxity, such a clarification will probably seem like a “betrayal.” For those who disliked what they thought AL advocated, such a clarification will probably seem like a “repudiation” of Pope Francis. But it will be neither. It will be an application of Church teaching for the current times.

We must remember that how we interpret Scripture or Church documents is not the same thing as Scripture and Church documents in themselves. It is easy for the individual, lacking all the information needed to put things in context, to misinterpret Church teaching and assume that misinterpretation is what the Church in past ages meant. We must make our interpretation of Scripture, a Pope, or a Council in line with how the Magisterium interprets it, not by judging the Magisterium by how we interpret it.

If we do not remember this, we will wind up engaging in pointless polemics on whether or not a certain teaching is “in error.” This debate will be rooted in our own preferences and biases, treating them as doctrine while treating the judgment of the Church as “opinion.”

What I fight for is not the “right” of the divorced and remarried to receive the Eucharist. It is not for “conservative” views on moral issues or “liberal” views on social justice. What I fight for is defending that the Church can teach the faithful the timeless truths as they need to be formulated for the needs of saving society in this age. This means rejecting those who try to turn this teaching into factional politics and labeling theological orthodoxy as political based on approval or disapproval.

This fight necessarily puts me at odds with the Catholic who claims to support Benedict, but not Francis, and the Catholic who claims to support Francis, but not Benedict. It likewise puts me at odds with the Catholics who put Trent and Vatican II at odds.

I fight to defend the Church as she teaches in all generations, from the time Our Lord established her to the present, and trusting Our Lord to continue to protect His Church in the future. Because of that, I must reject those arguments—intended or not—which deny that protection exists, and that we can ignore Church teaching by claiming it errs when it suits us to do so.

The Uninformed Rebellion Against the Holy Father

The Holy Father confirmed that his words—on bishops and confessors needing to evaluate each case of the divorced and remarried person to determine whether all elements of mortal sin are present instead of assuming they exist—are not an opinion but teaching of the ordinary magisterium. According to Canon Law 752 [∞], we are bound to follow that teaching, and not act against it.

While the secular media has ignored this story so far, it is stirring up dissent among a certain set of Catholics who argue that this contradicts previous teaching and, therefore must be ignored. Some have gone so far as to argue that Catholics are bound to not follow the Pope on this matter because it is a “heresy.” These critics are under a delusion that the Pope can be corrected by the bishops—some even going so far as to think he can be removed from office.

The fact of the matter is there is no such provision in Church teaching. Canon Law #1404 tells us that the Pope is judged by no one [†]. Canons 1372 and 1373 [§] tell us that the person who is tries to appeal to a council of bishops or try to stir up opposition to the Pope are to face the proper sanctions. In other words, the Church teaching doesn’t support them—it indicts them.

These critics falsely assume that grave matter is mortal sin, instead of being one part of it. Nobody denies that remarriage after divorce is grave matter—that is, no circumstances can make it a good act. But we need to remember that the Church has always taught that a mortal sin involves grave matter, full knowledge that it is evil and sufficient consent to that act. As Pope Francis points out in Amoris Lætitia:

302. The Catechism of the Catholic Church clearly mentions these factors: “imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors.”  In another paragraph, the Catechism refers once again to circumstances which mitigate moral responsibility, and mentions at length “affective immaturity, force of acquired habit, conditions of anxiety or other psychological or social factors that lessen or even extenuate moral culpability.” For this reason, a negative judgment about an objective situation does not imply a judgment about the imputability or culpability of the person involved. On the basis of these convictions, I consider very fitting what many Synod Fathers wanted to affirm: “Under certain circumstances people find it very difficult to act differently. Therefore, while upholding a general rule, it is necessary to recognize that responsibility with respect to certain actions or decisions is not the same in all cases. Pastoral discernment, while taking into account a person’s properly formed conscience, must take responsibility for these situations. Even the consequences of actions taken are not necessarily the same in all cases.”

This is not about letting people come to Communion if they feel called. Nor is it about accepting remarriage. This is about determining cases of reduced culpability. The person who has been properly taught and freely chooses to perform that act anyway does commit a mortal sin. But if the conditions interfere with knowledge or consent, the sin is not mortal even though it is still serious.

That doesn’t mean we let the person continue in their sin. For example, the alcoholic or the sexual compulsive may have reduced culpability, but the confessor works with them to get them in right relationship with God and His Church. Such people might be encouraged to receive the Eucharist, but no confessor would tell him his actions are morally acceptable. This is the situation for some of the divorced and remarried. In some cases that may mean helping the person get an annulment. In others it may involve helping them accept living as brother and sister instead of as husband and wife. If some of them have diminished culpability (that is, so the sin is not mortal in their case), they might be able to receive the Eucharist. 

If the person is unrepentant, and has no intention to change, and somehow deceives their confessor, they will face judgment—God is not mocked (Galatians 6:7).

The problem is, the critics assume that any abuse that might arise from a negligent confessor or a lying penitent is willed by the Pope. No doubt there are priests out there who say, “that doesn’t matter.” But that is incompatible with the Pope’s call for repentance. The whole point of his Year of Mercy was to get people reconciled. If he just wanted moral laxity, he wouldn’t be telling priests to be available in confession and urging people to go.

This rebellion is born out of the assumption that the Pope must be a heretic. Under this begging the question, whatever he does is interpreted through that assumption and used as evidence—even though the interpretation itself needs to be proven.

But these critics show they are mistaken about what the Pope is doing and what the Church teaches on culpability. Since they are wrong, their conclusions cannot be accepted as true.

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[∞] can. 752† Although not an assent of faith, a religious submission of the intellect and will must be given to a doctrine which the Supreme Pontiff or the college of bishops declares concerning faith or morals when they exercise the authentic magisterium, even if they do not intend to proclaim it by definitive act; therefore, the Christian faithful are to take care to avoid those things which do not agree with it.

[†] can. 1404† The First See is judged by no one.

[§] can. 1372† A person who makes recourse against an act of the Roman Pontiff to an ecumenical council or the college of bishops is to be punished with a censure.

can. 1373† A person who publicly incites among subjects animosities or hatred against the Apostolic See or an ordinary because of some act of power or ecclesiastical ministry or provokes subjects to disobey them is to be punished by an interdict or other just penalties.