The Problem of Dissent

[Guest JeffCR07]

Hey guys, I was reading this and I figured I would post it. It helps keep things in perspective whenever you are reading a the work of an individual theologian.

[quote]B. The problem of dissent

32. The Magisterium has drawn attention several times to the serious harm done to the community of the Church by attitudes of general opposition to Church teaching which even come to expression in organized groups. In his apostolic exhortation Paterna cum benevolentia, Paul VI offered a diagnosis of this problem which is still apropos.(25) In particular, he addresses here that public opposition to the Magisterium of the Church also called "dissent", which must be distinguished from the situation of personal difficulties treated above. The phenomenon of dissent can have diverse forms. Its remote and proximate causes are multiple.
    The ideology of philosophical liberalism, which permeates the thinking of our age, must be counted among the factors which may exercise their remote or indirect influence. Here arises the tendency to regard a judgment as having all the more validity to the extent that it proceeds from the individual relying upon his own powers. In such a way freedom of thought comes to oppose the authority of tradition which is considered a cause of servitude. A teaching handed on and generally received is a priori suspect and its truth contested. Ultimately, freedom of judgment understood in this way is more important than the truth itself. We are dealing then here with something quite different from the legitimate demand for freedom in the sense of absence of constraint as a necessary condition for the loyal inquiry into truth. In virtue of this exigency, the Church has always held that "nobody is to be forced to embrace the faith against his will" .(26)
    The weight of public opinion when manipulated and its pressure to conform also have their influence. Often models of society promoted by the "mass media" tend to assume a normative value. The view is particularly promoted that the Church should only express her judgment on those issues which public opinion considers important and then only by way of agreeing with it. The Magisterium, for example, could intervene in economic or social questions but ought to leave matters of conjugal and family morality to individual judgment.
    Finally, the plurality of cultures and languages, in itself a benefit, can indirectly bring on misunderstandings which occasion disagreements.
    In this context, the theologian needs to make a critical, well-considered discernment, as well as have a true mastery of the issues, if he wants to fulfill his ecclesial mission and not lose, by conforming himself to this present world (cf. Rom 12:2; Eph 4:23), the independence of judgment which should be that of the disciples of Christ.

33. Dissent has different aspects. In its most radical form, it aims at changing the Church following a model of protest which takes its inspiration from political society.  More frequently, it is asserted that the theologian is not bound to adhere to any Magisterial teaching unless it is infallible. Thus a Kind of theological positivism is adopted, according to which, doctrines proposed without exercise of the charism of infallibility are said to have no obligatory character about them, leaving the individual completely at liberty to adhere to them or not. The theologian would accordingly be totally free to raise doubts or reject the non-infallible teaching of the Magisterium particularly in the case of specific moral norms. With such critical opposition, he would even be making a contribution to the development of doctrine.

34. Dissent is generally defended by various arguments, two of which are more basic in character. The first lies in the order of hermeneutics. The documents of the Magisterium, it is said, reflect nothing more than a debatable theology. The second takes theological pluralism sometimes to the point of a relativism which calls the integrity of the faith into question. Here the interventions of the Magisterium would have their origin in one theology among many theologies, while no particular theology, however, could presume to claim universal normative status. In opposition to and in competition with the authentic magisterium, there thus arises a kind of "parallel magisterium" of theologians.(27)
    Certainly, it is one of the theologian's tasks to give a correct interpretation to the texts of the Magisterium and to this end he employs various hermeneutical rules. Among these is the principle which affirms that Magisterial teaching, by virtue of divine assistance, has a validity beyond its argumentation, which may derive at times from a particular theology. As far as theological pluralism is concerned, this is only legitimate to the extent that the unity of the faith in its objective meaning is not jeopardized.(28) Essential bonds link the distinct levels of unity of faith, unity-plurality of expressions of the faith, and plurality of theologies. The ultimate reason for plurality is found in the unfathomable mystery of Christ who transcends every objective systematization. This cannot mean that it is possible to accept conclusions contrary to that mystery and it certainly does not put into question the truth of those assertions by which the Magisterium has declared itself.(29) As to the "parallel magisterium", it can cause great spiritual harm by opposing itself to the Magisterium of the Pastors. Indeed, when dissent succeeds in extending its influence to the point of shaping; a common opinion, it tends to become the rule of conduct. This cannot but seriously trouble the People of God and lead to contempt for true authority.(30)

35. Dissent sometimes also appeals to a kind of sociological argumentation which holds that the opinion of a large number of Christians would be a direct and adequate expression of the "supernatural sense of the faith".
    Actually, the opinions of the faithful cannot be purely and simply identified with the "sensus fidei".(31) The sense of the faith is a property of theological faith; and, as God's gift which enables one to adhere personally to the Truth, it cannot err. This personal faith is also the faith of the Church since God has given guardianship of the Word to the Church. Consequently, what the believer believes is what the Church believes. The "sensus fidei" implies then by its nature a profound agreement of spirit and heart with the Church, "sentire cum Ecclesia".
    Although theological faith as such then cannot err, the believer can still have erroneous opinions since all his thoughts do not spring from faith.(32) Not all the ideas which circulate among the People of God are compatible with the faith. This is all the more so given that people can be swayed by a public opinion influenced by modern communications media. Not without reason did the Second Vatican Council emphasize the indissoluble bond between the "sensus fidei" and the guidance of God's People by the magisterium of the Pastors. These two realities cannot be separated.(33) Magisterial interventions serve to guarantee the Church's unity in the truth of the Lord. They aid her to "abide in the truth" in face of the arbitrary character of changeable opinions and are an expression of obedience to the Word of God.(34) Even when it might seem that they limit the freedom of theologians, these actions, by their fidelity to the faith which has been handed on, establish a deeper freedom which can only come from unity in truth.

36. The freedom of the act of faith cannot justify a right to dissent. In fact this freedom does not indicate at all freedom with regard to the truth but signifies the free self-determination of the person in conformity with his moral obligation to accept the truth. The act of faith is a voluntary act because man, saved by Christ the Redeemer and called by Him to be an adopted son (cf. Rom 8:15; Gal 4:5; Eph 1:5; Jn 1:12), cannot adhere to God unless, "drawn by the Father" (Jn 6:44), he offer God the rational homage of his faith (cf. Rom 12:1). As the Declaration Dignitatis humanae recalls,(35) no human authority may overstep the limits of its competence and claim the right to interfere with this choice by exerting pressure or constraint. Respect for religious liberty is the foundation of respect for all the rights of man.
    One cannot then appeal to these rights of man in order to oppose the interventions of the Magisterium. Such behavior fails to recognize the nature and mission of the Church which has received from the Lord the task to proclaim the truth of salvation to all men. She fulfills this task by walking in Christ's footsteps, knowing that "truth can impose itself on the mind only by virtue of its own truth, which wins over the mind with both gentleness and power".(36)

37. By virtue of the divine mandate given to it in the Church, the Magisterium has the mission to set forth the Gospel's teaching, guard its integrity, and thereby protect the Faith of the People of God. In order to fulfill this duty, it can at times be led to take serious measures as, for example, when it withdraws from a theologian, who departs from the doctrine of the faith, the canonical mission or the teaching mandate it had given him, or declares that some writings do not conform to this doctrine. When it acts in such ways, the Magisterium seeks to be faithful to its mission of defending the right of the People of God to receive the message of the Church in its purity and integrity and not be disturbed by a particular dangerous opinion.
    The judgment expressed by the Magisterium in such circumstances is the result of a thorough investigation conducted according to established procedures which afford the interested party the opportunity to clear up possible misunderstandings of his thought. This judgment, however, does not concern the person of the theologian but the intellectual positions which he has publicly espoused. The fact that these procedures can be improved does not mean that they are contrary to justice and right. To speak in this instance of a violation of human rights is out of place for it indicates a failure to recognize the proper hierarchy of these rights as well as the nature of the ecclesial community and her common good. Moreover, the theologian who is not disposed to think with the Church ("sentire cum Ecclesia") contradicts the commitment he freely and knowingly accepted to teach in the name of the Church.(37)

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(38).

39. The Church, which has her origin in the unity of the Father, Son, and Holy Spirit, (39) is a mystery of communion. In accordance with the will of her founder, she is organized around a hierarchy established for the service of the Gospel and the People of God who live by it. After the pattern of the members of the first community, all the baptized with their own proper charisms are to strive with sincere hearts for a harmonious unity in doctrine, life, and worship (cf. Acts 2:42). This is a rule which flows from the very being of the Church. For this reason, standards of conduct, appropriate to civil society or the workings of a democracy, cannot be purely and simply applied to the Church. Even less can relationships within the Church be inspired by the mentality of the world around it (ct. Rom 12:2). Polling public opinion to determine the proper thing to think or do, opposing the Magisterium by exerting the pressure of public opinion, making the excuse of a "consensus" among theologians, maintaining that the theologian is the prophetical spokesman of a "base" or autonomous community which would be the source of all truth, all this indicates a grave loss of the sense of truth and of the sense of the Church.

40. The Church "is like a sacrament, a sign and instrument, that is, of communion with God and of unity among all men".(40) Consequently, to pursue concord and communion is to enhance the force of her witness and credibility. To succumb to the temptation of dissent, on the other hand, is to allow the "leaven of infidelity to the Holy Spirit" to start to work.(41)
    To be sure, theology and the Magisterium are of diverse natures and missions and cannot be confused. Nonetheless they fulfill two vital roles in the Church which must interpenetrate and enrich each other for the service of the People of God.
    It is the duty of the Pastors by virtue of the authority they have received from Christ Himself to guard this unity and to see that the tensions arising from life do not degenerate into divisions. Their authority, which transcends particular positions and oppositions, must unite all in the integrity of the Gospel which is the "word of reconciliation" (cf. 2 Cor 5:18-20).
    As for theologians, by virtue of their own proper charisms, they have the responsibility of participating in the building up of Christ's Body in unity and truth. Their contribution is needed more than ever, for evangelization on a world scale requires the efforts of the whole People of God.(42) If it happens that they encounter difficulties due to the character of their research, they should seek their solution in trustful dialogue with the Pastors, in the spirit of truth and charity which is that of the communion of the Church.

41. Both Bishops and theologians will keep in mind that Christ is the definitive Word of the Father (cf. Heb 1:2 ) in whom, as St. John of the Cross observes: "God has told us everything all together and at one time".(43) As such, He is the Truth who sets us free (cf. Jn 8:36; 14:6). The acts of assent and submission to the Word entrusted to the Church under the guidance of the Magisterium are directed ultimately to Him and lead us into the realm of true freedom.[/quote]

- excerpt from the Congregation for the Doctrine of the Faith, [i]Instruction on the Ecclesial Vocation of the Theologian[/i], Section IV The Magisterium and Theology, Part B.


Your Brother In Christ,

Jeff

[phatcatholic]

shew! so true, so true.....

btw, you can read the entire document [url="http://www.ewtn.com/library/CURIA/CDFTHEO.HTM"][b]here[/b][/url]