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Editor Kenneth Baker, S.J. Publisher NOVEMBER 1986 Catholic Polls, Inc. Contributing editor Joseph J. Farraher 2 Worth noting Assistant editor Dennis Brown, O.M.V. 4 Letters from our readers General manager Bernard Belson 10 The sickness of alcoholism: Still more clergy education? Circulation manager By John C. Ford Russell A. Murray Advertising manager Alcoholism is "drunkennessplus" Elizabeth Schmitz Homiletic & Pastoral Review is 19 How to deal with theological dissent owned and published by Parti Catholic Polls, Inc., 86 Riverside By Germain Grisez Dr., New York, N.Y. 10024. Editor, Kenneth Baker. Post-conciliar dissent caused a crisis offaith. Telephone: (212) 799-2600, HPR appears monthly, except bi 30 The new story of science monthly for August-September, By Arthur A. Halbach and is available on Microfilm Something is stirring in the physical sciences. through Xerox University Microfilms, Inc., 300 North 33 Homilies on the liturgy of the Sundays and feasts Zeeb Rd., Ann Arbor, Mich. 48106. Second class postage paid By Gerald E. Murray, Jr. for at New York, N.Y. and at additional offices. © Catholic 50 My favorite priest—Father Daniel A. Lord, S.J. Polls, Inc. 1986. By Sr. Mary Kenneth Burke Address all correspondence to Kenneth Baker, S.J., 52 New directions in Catholic Bibles. 86 Riverside Drive, By Edith Myers New York, N.Y. 10024. Rates: U.S. and Possessions— Biblical aids may not contradict the Church. $20.00 per year; $36 for two years. For foreign postage, add $5.00 per 61 Cremation: some doubts year. Single copies available at $2.00 By Peter J. Riga per copy postpaid. Christian resistance to cremation urged. Foreign currency accepted. Postmaster. Send Form 3579 to HPR, 65 Opinion polls and the deposit of faith 86 Riverside Drive, New York, N.Y. 10024. By Brian J. Braman Catholics may not let polls be the norm of truth. 70 Questions answered by Joseph J. Farraher

Publication No. USPS 889-740 74 Book reviews ISSN No. 0018-4268 Volume LXXXVII, No. 2 80 The desire for protection—Editorial

NOVEMBER 1986 1 Theological dissent is like a cancer, growing in the Church's organs, and interfering with her vital functions.

How to deal with theological dissent

Part I

By Germain Grisez

ered the Council not as the magna cart for I: The RecentAssembly ofthe Synodand the future, but as the first—and, in their the Crisis ofFaith view, much too hesitant —step in a revo • The recent extraordinary assembly of lution, which they hoped would conform the Synod of Bishops was called to cele the Catholic Church to the contemporary brate, confirm and promote Vatican II. world. The final report shows that these purposes The Synod Fathers firmly reject such were fulfilled. By way of celebration, the divergent interpretations. They attribute Synod Fathers say that Vatican II was the difficulties which have arisen since Vati greatest grace of this century and that it can II to a "partial and selective reading remains the Church's magna carta for the ofthe Council" and to the "failure to dis future (II, D, 7). tinguish correctly between a legitimate But my reflections begin from their openness ofthe Council to the world and confirmation ofVatican II. As John Paul the acceptance of a secularized world's II said in his address on December 7, the mentality and order of values" (I, 4). To assembly had seemed necessary so that the correct these mistakes, the final report not Synod Fathers could "express their judg only reaffirms Vatican II but lays down ment onVatican II in order to avoid diver conservative principles for its interpreta gent interpretations." Divergent interpre tion: "It is not legitimate to separate the tations arose because many people consid spirit and the letter ofthe Council. More-

NOVEMBER 1986 19 over, the Council must be understood in heroine ofa now unread novel whose name continuity with the great tradition of the has nevertheless come into the English lan Church" (I, 5). guage as a synonym for blind optimism. The Synod Fathers are less optimistic Indeed, the documents ofthis assembly of than were the Fathers of Vatican II. The the Synod sometimes remind one of the signs of the times have changed (II, A, 1; conversation ofa gathering of family and II, D, 2). So the final document calls for friends around the bed of a person whom renewed emphasis on "the value, the im everyone fears to be afflicted with a fatal portance, and the centrality of the cross disease. They attentively note every sign of of Jesus Christ" (II, D, 2). Aggiornamento health, mention some problems which can does not mean "an easy accommodation be remedied—"This room needs light; let's that could lead to the secularization ofthe open the shutters."—but carefully avoid Church"; rather, it means "a missionary talking about what is at the very front of openness for the integral salvation of the everyone's mind. world" (II, D, 3). And pluralism is rejected The first assembly of the Synod, in (II, C, 2). 1967, was franker about the crisis of faith, Every faithful Catholic should thank which had already erupted. Its final report God for this assembly of the Synod. Per said: sonally, I am happy with its outcome and In a special way the Fathers deplored the fact with one small exception agree with the that some actually call into doubt some truths good things the Synod Fathers say about ofthe faith, among others those concerning the Vatican II. The exception: I am not sure knowledge we have ofGod, the person ofChrist whether the Council was the greatest grace and his resurrection, the Eucharist, the mys of this century. tery of original sin, the enduring objectivity of the moral law, and perpetual virginity of the the Blessed Virgin Mary. Dissent provoked crisis of faith For this reason, there is noted a state ofun rest and anxiety in the Church, both among the No doubt, it was a great grace, but the faithful and among pastors, and therefore the century is not yet over. Since Vatican II, spiritual life of the People of God suffers no little harm. there has been a crisis of faith in the Church, brought on by widespread theo Among the causes ofthe crisis of faith, logical dissent from many Catholic teach the 1967 report noted failure to distinguish ings. The happy resolution of this crisis "between those matters which belong to perhaps would be an even greater grace Catholic doctrine and those which are left than the Council itself. to the free and legitimate discussion ofthe The Synod Fathers hint at the ongoing ologians" and the spreading of question crisis offaith, when they express "regret that able opinions "by priests, religious, the the theological discussions ofour day have ologians, educators, and others, without sometimes occasioned confusion among sufficient regard for the way in which the the faithful. Thus, communication and faith is taught." reciprocal dialogue between the bishops Among remedies, the 1967 report pro and theologians are necessary for the build posed: "Those who are rash or imprudent ing up ofthe faith and its deeper compre should be warned in all charity; those who hension" (II, B, a, 3). are pertinacious should be removed from Frankly, that sounds like Pollyanna, the office." By comparison, the 1985 report's

20 HOMILETIC & PASTORAL REVIEW call for increased dialogue between theolo gians and bishops seems quite weak and deficient. Even so, the 1985 report includes sug gestions which reveal the Synod Fathers' awareness ofthe crisis. For just as the 1967 assembly called for a declaration concern ing questions of faith— Paul VI responded with the Credo of the People ofGod—so the 1985 assembly calls for the composition of "a catechism or compen dium of all Catholic doctrine regarding both faith and morals" and urges that text books used in seminaries, "besides offer ing an exposition of sound theology in a Dr. Germain Grisez is the Flynn Professor of scientific and pedagogical manner, be per Christian Ethics at Mount Saint Mary's Col meated by a true sense ofthe Church" (II, lege, Emmitsburg, Md. Well known for his B, a, 5). many writings, he is the author ofthe monu Moreover, anyone who reads both the mental The Way of the Lord Jesus, Vol. I, final report of the 1985 assembly of the (Franciscan Herald Press, 1983), which thor Synod and The Ratzinger Report can see oughly updates fundamental moral theology how much the Synod Fathers' thinking was in response to Vatican IPs callfor renewal but maintains perfectfidelity to the . influenced by the Cardinal's diagnosis of His last article in HPR appeared in the April the Church's present state. Cardinal Rat 1985 issue. zinger is no Pollyanna; indeed, his realism led some to accuse him unjustly of being a reactionary and prophet of doom. The RatizingerReport leaves no doubt that the Catholic Church is experiencing a crisis, in which theological dissent is a factor. But tent ofCatholic faith seem unclear and un the Cardinal mentions several other causal sure. Thus, such dissent has weakened cat- factors, both outside and inside the Church. echesis, both by making catechists' work While Cardinal Ratzinger's more inclu more difficult, and by depriving catechet sive diagnosis proved useful, it also will be ical programs of clear content and confi useful to summarize the range and modes dent presentation. of theological dissent, as a basis for con Theological dissent from Catholic sidering how the Church could deal with teaching on the and the Incarna it more effectively. tion attacks the very heart of the faith. This dissent contributes to movements //: The Range ofModes of which transform the substance of Catho Theological Dissent lic faith and life into some sort of secular Theological dissent from Catholic humanism, dressed in the clothing left be teaching on the inerrancy ofScripture, the hind by a departed faith. permanent truth of dogmas, and the Theological dissent from Catholic teach magisterium's authority has made the con- ing onthe resurrection ofthe body, heaven,

NOVEMBER 1986 21 and hell has tended to make this world ness or crafty manipulativeness rather than seem to be the only reality. Thus, this dis with confidence in God's help together sent has contributed to an overemphasis with creative and faithful perseverance in on this-worldly concerns and a loss ofthe fulfilling responsibilities. sense ofmystery. Many Catholics live with Theological dissent from Catholic teach out thought—and thus without real hope— ing on Mary's perpetual virginity and spe oflife everlasting, and so understandably cial graces detracts from her nobility, and ignore their vocation to holiness in this life. so tends to lessen Marian devotion. Since This situation underlies both the general that devotion used to be so large a part of decline in prayer and devout reception of Catholic spirituality, its decline has weak the sacraments, and the specific decline in ened the spiritual lives ofmany Catholics. the number ofthose entering and remain Theological dissent from Catholic teach ing faithful in the priesthood and religious ing on the freedom normal people have to life. commit mortal sins, the duty to struggle Theological dissent from Catholicteach against venial sin, the need for confession, ing on original sin, Jesus' uniqueness as and the reality of purgatory and hell has mediator, and the importance of Church tended to make the sacrament ofpenance membership for salvation undermines evan seem unnecessary. Thus, its use has declined gelization and tends to make baptism seem drastically. Moreover, general absolution unnecessary. Thus, such dissent has been without individual confession often is used a factor in lessened interest in missionary as if it were an ordinary rite. Yet for many activity, the decline in adult converts, and who participate in that rite, the sacrament the neglect of baptism by some Catholic is invalid, since they have no real purpose parents. of amendment and no intention of ever making a specific confession oftheir mor Dissent destroys evangelization. tal sins. Theological dissent from Catholic Theological dissent from Catholic teaching on Jesus' bodily presence in the teaching on sex, marriage and innocent life Eucharist, his redemptive sacrifice, and its tends to undermine Christian marriage, re sacramental renewal in the Mass has made sponsible and generous parenthood, and the Mass and the Blessed Sacrament seem the struggle for chastity. Hence this dis less sacred and less important. Thus, this sent has contributed to an increase in ex dissent is a factor in liturgical abuses, re tramarital sexual activity, divorce and duced SundayMass participation, and les remarriage, and the practice ofcontracep sened reverence for the devotion to the Eu tion and abortion by Catholic couples, charist. married and unmarried. It has ruined the Theological dissent from Catholic spiritual lives ofmany seminarians, priests, teaching on God's omniscience and om and religious. nipotence has tended to weaken conscious Theologians initiate dissent in different ness ofdivine providence and desire to live ways. Sometimes many in a certain field in response to it. Thus, such dissent is one openly reject a whole body of doctrine— reason why Catholics pray less, ignore prov for example, many theologians first dis idential signs such as those of one's voca sented from Catholic teaching on con tion, and often respond to problems and traception and then went on to deny all the adversity with either disheartened stodgi- specific absolute norms of Christian

22 HOMILETIC & PASTORAL REVIEW morality. Sometimes theologians deny doctrines indirectly by proposing theories which are incompatible with them—for example, some theologians explain reve lation and dogma in ways which cannot be reconciled with Vatican I's solemn teaching in Deifilius. Sometimes a prin ciple is explicitly rejected with important implications—for example, a few Scripture scholars maintain that Scripture contains erroneous assertions. This implies that Scripture is not divinely inspired, and this in turn has further implications. Some times theologians ambiguously treat a cen tral doctrine of faith—for example, some seem to deny Jesus' resurrection, yet what they say might admit an orthodox inter pretation. Sometimes important doctrines were denied in the past by scholars no longer considered Catholic theologians. Sometimes dissent from Catholic teach ings originates in the works ofnon-Catho lic theologians and Scripture scholars, whose opinions some Catholic theologians treat as authoritative. gins or is expressed, it often becomes blunt er and less qualified as it passes from professional theologians to seminarians, Dissent takes subtle forms. priests, teachers, and journalists. Some Dissenting opinions are expressed in times dissenting theologians themselves different ways. Sometimes Catholic teach start this process by expressing their views ings are simply rejected as erroneous. more boldly in their teaching than in their Sometimes an opinion incompatible with publications. Catholic teaching is presented as a better Even sound and carefully presented the 'theology" or as a"reformulation." Often, ology is often distorted in transmission. especially in respect to defined doctrines But errors rooted in dissenting theology or central truths of faith, dissent takes a are not mere confusions. They are a sick subtle form. Neither the Catholic teach ness of faith which is inevitable when the ing nor its contrary is asserted, but the con firm anchor of the magisterium is dis trary position is insinuated. The Catholic carded and the faithful are cast adrift on teaching is ignored or treated perfunc the heaving sea of dissent. torily. The contrary position is presented Finally, in homilies and the catechesis favorably and at length; minor objections ofchildren, where most instruction ofthe to it are answered carefully, and major ob faithful occurs, Catholic teaching is not jections ignored. usually denied outright. Yet even here the No matter how theological dissent be ological dissent has pernicious effects, for

NOVEMBER 1986 23 it leads to confused, hesitant, diffident, the pool of talent available; the direction and incomplete instruction. For example, ofmost theological work to the formation catechists seldom deny Catholic teaching of seminarians meant that every treatise on mortal sin but often explain it in such had to be reduced to its essentials; defen- a way that children become sure that one siveness stifled creativity; and a ghetto cannot sin mortally without aiming to of mentality made the problems posed by fend God. Many preachers and teachers modern thought seem unimportant. who believe in heaven never talk about it. Like any other intellectual discipline, Homilists do not tell people that repent theology flourishes onlywhen theologians ance and good works are unnecessary, but face difficult questions, enthusiastically many preach sermon after sermon on God's develop ideas, freely express themselves to mercy, without ever mentioning amend one another, constantly criticize one ment oflife, the , or another's views, and continuously refine the availability ofGod's grace to overcome both their methods and their theories. But temptation. Many priests who believe that the magisterium and religious superiors Catholic moral teachings are correct have generally required theologians to follow given up trying to teach and help the faith safe paths. Censorship guaranteed that the ful to live up to them. body of published theological writings could serve as a kind ofappendix to Church HI: How Can So Many Have Gone teaching. The magisterium itselftaught by So Far Wrong? referring to "approved authors." Clearheadedness and courage are re During a century and more preceding quired to continue to consider theologi Vatican II, boththe magisterium and Cath cal dissent unacceptable. If a mere hand olic scholars worked for renewal in theol ful oftheologians dissented, the flimsiness ogy. These efforts bore fruit, but also had of their arguments would be easy to see. serious limitations. But when one considers the magnitude of Catholic Scripture scholars regarded the crisis, one naturally hesitates, not only the magisterium as an extrinsic norm or because of practical considerations, but curb on their scholarship; they seemed un also because one feels a shadow ofa doubt. able to interiorize this norm and develop Surely, many dissenting theologians are a specifically Catholic historical-critical good Catholics and capable scholars. How method. Other scholars mined the Fathers can so many have gone so far wrong? and Doctors ofthe Church; their work re To answer this question, one must re vealed the deficiencies oftextbook theol call the state of Catholic theology before ogy. Few, however, had the speculative Vatican II. power to use the riches they discovered to As everyone agrees, the seventeenth and improve textbook theology. St. Thomas eighteenth centuries were not a golden age had many brilliant disciples, but most for Catholic theology. Theologians ignored Thomists treated his works as a kind of much ofthe Christian tradition; the theo deutero-canon rather than as a model for logical disciplines suffered from mutual a return to the realities themselves stud isolation; theological method followed in ied by theology. Transcendental Thomism appropriate models from law and ration and various non-Thomistic attempts at alistic philosophy; the virtual exclusion of theological synthesis used modern philo the from theological studies limited sophies, but often too uncritically, as if

24 HOMILETIC & PASTORAL REVIEW Kant, Hegel, Heidegger, and so on were tionship with the magisterium. Modernism fresh theological sources to be recieved was not so much overcome as suppressed. with trusting faith. In its aftermath, the heavy use ofdiscipline While efforts to renew theology to defend Church teaching both reflected proceeded, various attempts also were and strengthened the tendency to think of made—in France and elsewhere—to ex the magisterium as if its task were to legis ploit Catholic teaching and Church au late and enforce rather than to discern and thority for secular political purposes, es proclaim the truth. Theologians who did peciallythose ofthe right. Such a political creative work had to be very circumspect approach cares little about doctrine's and even so were likely to be disciplined. truth, but cares greatly about its utility. Theologians who worked secretively for Thus, well before Vatican II, these politic years stored up ideas and unpublished cal pressures introduced an irrelevant model manuscripts. They circulated this material into almost everyone's thinking about the among trusted colleagues. It never bene ology and its relationship with the fited from unfriendly criticism. Such the terium. The use of this model would lead ologians reinforced one another and be to the reduction ofcomplex theological is came very sure of their work's soundness' sues to the opposition between "integrists" and importance. Moreover, many ofthem and "progressives," and to attempts to re were bonded together in resentment and solve theological issues by political methods, antagonism toward the Church authority such as counting votes and issuing mani which exacted the obedience which in festos, rather than by careful study and hibited their work. clear thinking. Under these difficult conditions, renewal in Catholic theology made slow progress. When John XXIII was elected Politics introduces irrelevancy Pope, no contemporary theologian's work In this situation, also Church officials approached the quality of the best theol since the time of Pius XI, especially those ogy in the Christian tradition—for exam engaged in ecclesiastical diplomacy, under ple, that of St. Thomas. The general level standably formed the habit of preferring of Catholic theology was more like that moderate policies. Appropriate enough for ofthe twelfth century than like that ofthe political problems, such a habit easily causes thirteenth. Given another century, the paralysis when one is confronted with a renewal might have matured and its results pair of contradictory propositions and been consolidated. But theological renewal looks for a safe middle way between them. was not yet mature, and the bishops ofthe Even worse, if those in authority think of world had no theology in commonto work the magisterium in political terms, they with beyond that of their seminary text will try to defend doctrines with the same books. methods they use to defend choices of With Catholic theology in this state, changeable policies: by delay, diplomacy, Pope John announced the Council. Of and discipline rather than by study, reflec course, neither he nor anyone else was tion, and judgment. clearly aware ofthe weaknesses ofCatho The Modernist crisis at the beginning lic theology and the restlessness in the the of the twentieth century accentuated the ological community. Thus, what happened defects in modern Catholic theology's rela was largely unpredictable.

NOVEMBER 1986 25 Still, the first thing which occurred was conversation, at which several ofthe Coun necessary and expected: Differing theolog cil's leading periti were guests of honor. ical views began to be expressed and their As the evening passed and inhibitions re expression tolerated. But then, unexpect laxed, they became increasingly open and edly, ideas long nurtured underground, vehement. As I had expected, they were some of them quite strange, began to be gratified by their successes. But, surpris brought out into the open. Safe theolo ingly to me, their dominant attitudes were gians had nothing new to say. The media hostility toward their opponents and an ignored them or treated them as troglo ger about everything in the emerging results dytes. Over night, theologians saying new ofthe Council's work that was not entirely things became stars. to their liking. For them, Vatican II had As Vatican II approached and began, no real authority. To the extent that it em Pope John exhorted the Church to prayer bodied their views, they would use it. But and penance. But many Catholics—priests, to the extent that its outcome did not religious, and laity alike —rather than do please them, they already rejected it. For ing as he asked, suddenly began neglect Vatican II had committed an unforgiva ing prayer and relaxing self-discipline. This ble sin by not giving their work the sort unexpected response to the Pope's exhor of respect the Council of Trent gave the tations was an early sign that all was not Summa theologiae of St. Thomas. I was well with the Church. No doubt, theolo amazed at their arrogance and contempt gians too, especially those traveling a good for the Council's authority. deal, with money in their pockets, exhila In the 1960s, every group which felt that rated by their success, and deprived ofthe it had not been fairly treated was ready to customary framework oftheir priestly and overturn established structures. Thus, for religious lives, were tempted to follow the the theological revolution to reach its full trend of the time. intensity, only a few prominent theologians had to begin publicly expressing their re jection of the magisterium. For in the ac ademic world, desire for recognition is a Safe theologians suffered defeat dominant motive. Theologians who be Safe theologians prepared the schemata came well known before and during the for the Council. But their ecclesiastical su Council received due honor from their periors could not protect them from peers, who, in turn, were eager to emulate critics, especially from bishops whose the the prominent. So, once began, dissent ological advisors they had once helped to spread very rapidly. suppress. And so the safe theologians Thus we see how so many have gone so suffered a stunning defeat. Some, by no far wrong. means all, who helped administer that de IV: Dissent Becomes Chronic feat almost immediately started the revo lution oftheological dissent. Why did they The preceding explanation of how so trigger it? many Catholic theologians came to reject I recall personally observing an early the magisterium's authority and teaching, stage ofthe theological revolution around and to look elsewhere for their principles the end of 1964, just after the conclusion ofjudgment, has been cast in psychologi ofVatican IPs third session. It was during cal, sociological, and political terms, rather a long evening's reception, dinner, and than in terms of intellectual challenges to

26 HOMILETIC & PASTORAL REVIEW faith and conflicting theological proposals sault it now faced. It would take time to about how to respond to them. The terms find fresh troops and to develop a suita ofexplanation are demanded bythe facts, ble strategy to meet the challenge. Mean which show that what has been happen while, there could be no return to the use ing has not been some mere quarrel be of discipline to suppress dissent. tween different schools of theology. In Paul VI began by steering a moderate deed, properly theological questions, course. Perhaps the dissent was only a ideas, and arguments have been quite sec passing phase. In any case, integrism had ondary in the dissent of the past twenty- to be avoided, and schism had to be five years. prevented at all costs. Most other bishops As dissenting opinions spread, the Holy waited for the Pope to act; they had no ex See and the bishops around the world were perience in dealing with theological dis busy. Besides their normal work loads, sent and were not equipped to deal with they had to deal with the Council and the it. They also excused themselves from act beginnings of its implementation. More ing because the problem extended beyond over, the theological staff available to the and, for most, originated outside, their Pope was the battered remnant of a de own dioceses. feated battalion, which never had been By 1967, the theological revolution was trained and equipped to deal with the as far advanced. Thus, although that year's

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NOVEMBER 1986 27 The theological staff available to Holy See avoids entering into theological controversy and tries instead to resolve the the Pope was the battered remnant of a situation by a combination ofnegotiation defeated battalion, which never had and disciplinary measures. Sixth, the dis senting theologians draw out the more rad been trained and equipped to deal ical implications oftheir views; the bishops with the assault it now faced. who support them either overlook or tacitly approve these radical implications. It would take time to find fresh Seventh, many come to regard the Catho troops and to develop a suitable lic teaching and the dissenting opinion as acceptable alternative theologies. strategy to meet the challenge. Various factors can make it seem that theological dissent is not as bad today as formerly. Despite dissent, sound efforts at renewal often are well received. Thus, to day one can easily focus on Vatican IPs assembly ofthe Synod ofBishops acknow good fruit and overlook dissent's bad fruit. ledged the crisis of faith and recommended Again, dissent often is less strident now measures for dealing with it, those sugges and no longer has shock value. Thus, dis tions were only partly carried out and their senting opinions are less likely to be no effectiveness was limited. The Credo ofthe ticed bythe media. Further, some dissent People of God and the establishment of ing theologians have left the Church. the International Theological Commission Atthe same time, manywho once called were positive steps. Without them, the cri attention to the intolerability of dissent sis probably would have become worse. have grown silent through discouragement, But the controversies over the Dutch Cat old age, or death. In 1967, Paul VI, plainly echism and Humanae vitae deepened the anguished by the outbreak of dissent, crisis and established a pattern ofconflict, repeatedly expressed his concern. Today, which has been repeated in other contro dissent has become commonplace, and the versies—for example, those over Persona Church has learned to live with it as a humana and liberation theology. nation enslaved by a totalitarian regime Although there are variations, this pat learns to live with its arbitrariness and tern typically has several moments. First, intimidation. some Catholic teaching is called into ques But despite appearances, the crisis of tion, and the Holy See reaffirms and in faith which afflicts the Church is not im sists on it. Second, a significant group of proving. Few theologians who have taken theologians openlycriticizes the Holy See's dissenting positions have retracted them. action and rejects the reaffirmed teaching. Indeed, a principle which initially under Third, some bishops support the dissent lies dissent on one issue often is later ex ing theologians, at least by making it clear tended to others. Attempts to justify dis that they find some part of their view ac sent have led some theologians to take ceptable or worth entertaining. Fourth, positions in fundamental theology and ec- some theologians defend the teaching clesiology irreconcilable with Vatican I's reaffirmed bythe Holy See, and show that definitive teaching. the principles underlying dissent will have Thus, the magisterium's effort to teach further serious consequences. Fifth, the without straightforwardly confronting dis-

28 HOMILETIC & PASTORAL REVIEW sent have not led dissenting theologians to At the same time, many who reject dis reconsider their positions. Indeed, they in senting positions are afraid to say so openly; creasingly argue that the magisterium's dissent has become a new and oppressive toleration amounts to approval in practice orthodoxy. Many faithful theologians make of dissenting opinions. They say that the little use oftheir professional training; they "official teaching" is a mere facade, which engage in other activities or limit them the magisterium realizes is no longer rele selves to noncontroversial matters. Thus, vant, but is too embarrassed to abandon there is little serious debate and mutual openly. criticism in Catholic theology. Of course, this view is countered when Consequently, it is quite unlikely that, the Holy See backs up teaching with dis left to itself, Catholic theology will ever ciplinary action. However, as a general ap recover its equilibrium. Ifthe magisterium proach to the problem of dissent, dis waits for the theological community to cipline remains quite unpromising. On heal itself, it might wait until the Parousia. occasion, it is necessary, but discipline it Nevertheless, the present crisis cannot self neither overcomes erroneous opinions be allowed to continue idefinitely. Dissent nor leads anyone to better understand and ing opinions are corrupting Christian lives accept the truth of Catholic teaching. and destroying faith. The widespread ac Authority's use ofdiscipline also provokes ceptance of dissenting opinions also is greater solidarity among dissenting the generating a false pluralism or syncretism ologians, and even gains them the support in the Church, which prevents unified and of those who dislike dissenting opinions effective evangelization, catechesis, and but dislike discipline even more. the witness ofChristian fellowship in char ity. Moreover, the magisterium itself is divided and is simultaneously saying "yes" Discipline provokes solidarity and "no" on essential points of Catholic Then too, on some matters —for exam teaching. This division is plain insofar as ple, on the moral norms concerning mar some bishops openly support dissenting riage, sex, and innocent life—dissenting theologians. But it also, though less plainly, opinions are very widely held. Using cum exists when bishops who personally reject bersome disciplinary processes against dissent appoint or continue in office peo such a tide of dissent is like a Mrs. Noah ple who hold dissenting views and openly trying to stop the deluge with mop and teach or apply them. pail, slopping up water as it flows into her Considered together, the preceding doorway and throwing it out a nearby facts about the condition which afflicts the window. Church make it clear that theological dis Moreover, dissent, is now institution sent is like a cancer, growing in the alized in the Church. Dissenting theolo Church's organs, and interfering with her gians hold many academic and ecclesiasti vital functions. cal positions, control many journals and (To be concluded next month) scholarly associations, and enjoy many op portunities to influence bishops. Dissent * A cassette recording of the above arti ing theologians' works often are translated cle may be obtainedfrom: Cardinal Com and effectively promoted. Much of the munications, Box34, NewLondon, Conn. Catholic press publicizes them and popu 06320. Price $3.50postpaid (Canada: add larizes their contents. 50C).

NOVEMBER 1986 29 I >

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Editor Kenneth Baker, S.J. Publisher DECEMBER 1986 Catholic Polls, Inc. Contributing editor Joseph J. Farraher 2 Worth noting Assistant editor Dennis Brown, O.M.V. 4 Letters from our readers General manager Bernard Belson 10 The media and the Incarnation Circulation manager By Donald DeMarco Russell A. Murray Advertising manager The contemporary media are rivals of reality. Elizabeth Schmitz Homiletic & Pastoral Review is 20 The martyrdom of Joseph owned and published by By John A. Hammes Catholic Polls, Inc., 86 Riverside Hammes responds to a critical challenge. Dr., New York, N.Y. 10024. Editor, Kenneth Baker. 25 Koinonia: Communion or fellowship? Telephone: (212) 799-2600, HPR appears monthly, except bi By Richard W. Gilsdorf monthly for August-September, Will the real Vatican II please stand up? and is available on Microfilm through Xerox University 33 Homilies on the liturgy of the Sundays and feasts Microfilms, Inc., 300 North By Rawley Myers Zeeb Rd., Ann Arbor, Mich. 48106. Second class postage paid 47 My favorite priest—Lessons I learned from Fr. Louis for at New York, N.Y. and at additional offices. © Catholic By William Rabior Polls, Inc. 1986. Address all correspondence to 49 How to deal with theological dissent Kenneth Baker, S.J., Part II 86 Riverside Drive, By Germain Grisez New York, N.Y. 10024. Rates: U.S. and Possessions— We cannot brush aside the present crisis offaith. $20.00 per year; $36 for two years. For foreign postage, add $5.00 per 62 Our Eucharistic God: Prisoner of love year. Single copies available at $2.00 By Valentine Long per copy postpaid. Though infinitely rich he has no more to give. Foreign currency accepted. Postmaster. Send Form 3579 to HPR, 67 A parish priest speaks 86 Riverside Drive, New York, N.Y. 10024. By Rawley Myers Activists are hungry for the spiritual. 70 Questions answered by Joseph J. Farraher

Publication No. USPS 889-740 74 Book reviews ISSN No. 0018-4268 Volume LXXXVII, No. 3 80 The hidden God - Editorial

DECEMBER 1986 1 Theological dissent is a cancer in the Body of Christ which is interfering with the Church's vital functions.

How to deal with theological dissent

Part II

By Germain Grisez

V: The RightRelationship ofTheologians teachers. In Protestant theory, every Chris to the Magisterium tian has equal access to revealed truth and • Despite its gravity, I believe that the must interpret it personally. In practice, present crisis can be overcome. To over Protestant theologians enjoy the author come it, those who make up the collegial ity of scholarship to interpret Scripture, magisterium must begin to work more ef analyze and reason about issues, and for fectively together, and Catholic the mulate judgments. Protestant pastoral ologians must be brought into a new and leaders speak for their churches, but their more appropriate relationship with the statements carry weight onlyinsofar as the magisterium. But what is the appropriate leaders follow good theological advice and relationship of theologians to the reflect the faith consensus of their fol magisterium? lowers. It is neither the relationship which ex Similarly, dissenting Catholic the isted before Vatican II nor the one which ologians treat the magisterium as a now exists between the magisterium and nonauthoritative leadership function. It is dissenting theologians. not clear whether they believe that the Before Vatican II, too much conformity magisterium ever speaks with divinely was demanded of Catholic theologians. given authority; various dissenting the Their work was so closely integrated with ologians probably would take different po the magisterium's work that there was vir sitions on that question. But in practice, tually no room for them to propose views they all ignore magisterial statements or which the magisterium could not at once treat them only as more or less impressive accept and approve. witnesses to the Church's faith, not as Since Vatican II, dissenting theologians norms to which theological opinions must have adopted a stance similar to that conform. Still, since the magisterium does of Protestant theologians toward their have a leadership function, dissenting the churches' pastoral leaders. Protestant ologians very much desire that it give offi pastoral leaders are not authoritative cial voice to their good theological advice

DECEMBER 1986 49 lation, as God's successful communication to humankind, is located in this world in believers. It is the content of Christian faith, worship, and life. But Protestants and Catholics disagree about how revelation is present in be lievers. For Protestants, it is present pri marily in the faith ofindividual believers, and only secondarily in the Christian com munity. For Catholics, faith belongs first to the Church as a communion, then to each believer as a participant in this com munion. Ofcourse, insofar as the Church is a human society, she has no collective interiority; the Holy Spirit is, as it were, Dr. Germain Grisez, a layman, occupies the her soul. Therefore, as a communication Rev. Harry J. Flynn Chair in Christian Ethics received from God and available to us, at Mount Saint Mary's College, Emmitsburg, Maryland. With Joseph M. Boyle, Jr., in 1979 revelation present in the Church's faith can he published Life and Death with Liberty and be located primarily in certain official Justice: A Contribution to the Euthanasia De acts—that is, in certain papal and epis bate (University of Notre Dame Press). His copal acts which count not only as their most recent book is The Way of the Lord Je personal acts but as the Church's own acts. sus (Franciscan Herald Press, 1984), which Thus, the Catholic Church believes thoroughly updatesfundamental moral theol something only if the pope and bishops ogy in response to Vatican IPs callfor renewal acting as such assent to it; the Church wor but maintains fidelity to the magisterium. ships only if the pope and bishops (or priests ordained to assist them) act litur- gically in the person of Jesus; the Church or, at least, that it not give official voice teaches only ifthe pope and bishops pro to their opponents'bad theological advice. pose something as Catholic teaching. All To see how Catholic theology should be members of the Church, including related to the magisterium, one must be and bishops themselves, personally share gin by noticing that divine revelation is lo in these elements of the Church's life by cated somewhere in the world. If it were participating in the official acts and con not, God would not have succeeded in forming to their essential requirements. communicating his truth and life to hu The continuity of these official acts over mankind; divine truth and life would re time is the tradition by which, as Dei ver- main entirely in heaven. But where in the bum, 8, says, the Church hands on all that world is divine revelation to be found? she herself is, all that she believes. Both Catholics and Protestants agree that When it is necessary for the Church to it is not to be found in monuments and rearticulate her faith, to develop it in re documents, not even in the Bible insofar sponse to new questions, and to defend it as it is a mere book. Rather, divine revela against alternatives, only the pope and tion is located and must be found where bishops can act. No matter what profes it is received, accepted, and held fast: in sional theologians say or do, their saying the faith ofbelievers. And so, divine reve and doing does not mean that the Church

50 HOMILETIC & PASTORAL REVIEW herself has said or done anything. This leadership office of the pope and other bishops exercised in teaching—their sacred magisterium—enjoys a unique and supernatural authority. Its uniqueness is not in its being given for service; all au thority is given for service. Rather, the uniqueness of the magisterium's author ity is that it is both similar to and differ ent from two natural kinds of human au thority. One kind ofhuman authority is that of experts and scholars. Because oftheir ex perience and training, experts and schol ars have special access to a subject mat ter, and so have an ability to discern truth which less competent people ought to re spect. In making judgments, authorities ofthis sort try to conform to reality; their judgments, if sound, usually can be veri fied by others. Human authorities judge

Another kind of human authority is that ofleaders—parents in a family, offi cials ofa government, and so on. Because of their special position and responsibil ity, leaders have the task of making deci terium's judgments seek to conform to the sions and giving directions, which other reality received in faith. members of the community should obey. Yet the pope and other bishops are not Authorities of this sort try to determine more competentthan Christians generally what is most appropriate for their com by virtue of some special experience and munity to do. Such judgments involve training; they do not have that sort ofspe choices and cannot be verified by others. cial access to the subject matter. Rather, The pope and other bishops do have their special power is sacramental. It is hke governing authority in the Church, which the authority of a proxy or agent ap they use, for example, in making laws, pointed to act on someone's behalf. Popes managing Church property, and so on. But and other bishops speak with authority be that authority must not be confused with cause they are messengers from God. their teaching authority. For although the God's own authority is like that of an teaching office belongs to the leaders of honest eye-witness; it is based on his truth the Church as such, its exercise is not a fulness and his unique and perfect access matter ofchoosing among possible courses to the reality about which he testifies. of action and giving directions. On the When they are about to make fresh contrary, their authority is like that ofex judgments in the exercise of their perts and scholars, insofar as the magis sacramental teaching office, popes and

DECEMBER 1986 51 bishops must look to the normative faith proponents oftheological views compati ofthe Church in the same place every be ble with faith but incompatible with one liever finds it—in the Church's official another. acts. But since they themselvesare engaged Theologians often assist the magis in such acts—of worship, teaching, gov terium in another way: by proposing the erning the community—members of the material or conceptual content for possi magisterium can find essentiallywhat they ble judgments by which the faith will be are looking for by immediate reflection. freshly articulated and developed, or However, present official acts are not iso challenges to it answered. However, in lated; their whole meaning and import can many cases, those without theological be unfolded only by considering them in training can speak with greater authority the unity ofthe tradition to which they be than theologians about the content ofpos long. The rest of tradition can be made sible magisterial judgments. For the faith present only by examining witnesses, be ful at large canpropose material from their ginning with sacred Scripture. Thus, popes experience; Christian philosophers can and bishops need access to Scripture and propose material from their understand to other witnesses of faith, and the better ing of theories and clarification of natu their access is, the more perfect their judg ral moral knowledge. Christians in the hu ments will be. man and social sciences can point out the opportunities and challenges the world presents at a given moment—that is, they Theologians can't judge can read the so-called signs of the times. In assisting the magisterium by propos While theologians can contribute in ing content, however, the authority of all other ways to the Church's life and mis these groups, including theologians, even sion, their proper relationship to the more plainly is subordinate to the magisterium is settled precisely at this magisterium's judgment than is the spe point. Their special competence is to elicit cial assistance of theologians when they the testimony ofwitnesses offaith on mat elicit the testimony of witnesses of faith ters about which the magisterium must on matters about which the magisterium judge. Here theologians have scholarly au must judge. For in proposing content, the thority, which the magisterium should re ologians and others only help the magis spect. terium to formulate propositions; they do However, judgment belongs not to the not help the magisterium to formulate ologians but to the magisterium. Hence, propositions; they do not help it to discern even if there is no theological disagree whether any proposition should be as ment, the magisterium must decide serted or denied. But in doing their unique whether and when to make a judgment. theological work, theologians help the Obviously, when theologians or groups of pope and other bishops to appreciate the theologians disagree among themselves, whole meaning and import of the formal the magisterium also must decide which principle of their magisterial judgment. body of theological opinion is more ac ceptable. In making this decision, the VI: The Birth Control Commission as magisterium will first exclude theological Model and Cautionary Tale views incompatible with faith itself and Is there any promising fresh approach then evaluate the competence of the the magisterium might take in dealing with

52 HOMILETIC & PASTORAL REVIEW dissent? To begin to answer this question, advantage of hindsight, we can see that it will be useful to reflect upon Paul VI's this experiment can be improved upon in attempt to deal with the contraception three ways. controversy, and to evaluate that attempt First, Paul VI involved other bishops in the light of the preceding clarification in his judgment, but did not make the of the appropriate relationship between judgment collegially. He involved other the magisterium and theology. bishops at three stages. In November 1965, In setting up a commission of the he tried to negotiate some relevant amend ologians and others, Paul VI showed re ments to Vatican IPs treatment of mar spect for their authority and sought to riage. In the spring of 1966, he asked six make use of their scholarship and exper teen cardinals and other bishops to review tise. In judging between the theological the commission's work. After publishing opinions which emerged, he fulfilled the Humanae vitae in 1968, he invited the magisterium's duty to judge—in this case, bishops around the world to explain the to judge how to answer the challenge encyclical to their people. which had been posed to Catholic teach But all three times Paul VI failed to ing. So far, so good; what Pope Paul did form a consensus with other bishops or to was an experiment with the process the persuade them to accept and support his magisterium should use. However, withthe judgment. Bishops who wanted contracep-

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DECEMBER 1986 53 tion approved got Vatican II to leave the about contraception, than on what is true door open. Nine of the sixteen cardinals about it. and bishops who reviewed the commis Moreover, Paul VI never made clear to sion's work approved contraception. And the various segments of the commission some bishops explained Humanae vitaeby what sort of help he expected of them— telling their people they could dissent from for example, he did not ask the theologians it. to elicit the testimony ofwitnesses offaith, Second, Paul VI responded onlyimper the married couples to explain the chal fectly to the challenge to Catholic teach lenge which pertained to them and to pro ing on contraception. It involved three pose possible responses to it, and so forth. claims: that the arguments against con Rather, by seeking consensus from the traception were not convincing, that cou whole study group, as ifhe wished the the ples need contraception to have good mar ologians and others to be direct partners riages, and that society needs it to solve in the magisterium's judgment, Pope Paul socioeconomic problems related to popu created the impression that the commis lation growth. Humanae vitae says some sion was a panel of judges rather than a thing to each ofthese claims, but does not body ofwitnesses called to help him make respond to any ofthem straightforwardly. a judgment. Thus, Pope Paul sounded like a teacher These defects in the organization and who, lacking the direct answer to a diffi instruction ofthe commission contributed cult question, answers it only obliquely. to the expectation onthe partofmanythe ologians and others that its opinion—or Pope Paul VI pondered the pill that ofits majority—would determine the Third—and most important for the magisterium's judgment. This false im relationship between the magisterium and pression would have been avoided if the theology—the commission was not well Pope had responded differently to the ir organized and properly directed in its reconcilable opposition between theolog work. ical positions which emerged in the com In June 1964, Paul VI, speaking about mission. He could have directed the the emerging controversy over the pill and leading theological proponents ofthe op birth control, and intending to forestall posed positions to divide the group into precipitate abandonment in practice ofthe two teams, expand each team as seemed received teaching, unfortunately implied useful to them, and submit complete and that he might eventuaUy feel bound in con thorough cases for both views. Instead he science to change the principles laid down allowed the commission to become politi by Pius XII. Pope Paul did not say which cized, with the bad result that its so-called principles he had in mind, but obviously majority report was craftily transformed, meant those concerning the pill, not the even before Humanae vitae was ready for Church's teaching on contraception as publication, into the most important state such. Nevertheless, this statement sug ment of dissent from the Church's con gested that the Church's position on con stant and very firm teaching on contracep traception was a matter of changeable tion, which Pope Paul reconfirmed, at the policy. By the time he publishedHumanae end of his meticulous and courageous vitae, Pope Paul was well aware that the work of study and clarification. issue was one about which he had no VII: How the Synod Could be Used to choice. However, his earlier, somewhat Overcome Theological Dissent confused view had led the commission to focus more on what the Pope should do What canbe learned about how to deal

54 HOMILETIC & PASTORAL REVIEW with theological dissent from the preced ing reflections on Paul VI's handling of the contraception controversy? Some, who consider the situation virtually hopeless, will say: Nothing. For, they will point out, the theological revolution has made steady gains and consolidated them. Indeed, at present, on some important issues, dissent ing theologians claim the support ofquite a few bishops. In reply, one must acknowledge these reasons for pessimism. But there also are factors in the situation, often overlooked, Acceiitiji^ which could be turned to advantage. To see the Im^^m^ how to do so, one must consider what these favorable factors are, and then think Cei^iid^ out a new, magisterial process. This pro cess should involve the bishops of the gown servicemeans less work for world more fully than the papal magisterium now does, and it should use theologians more effectively than hitherto, ' Collegiatemakes the choir's role according to their true relationship to the magisterium. D The beauty ^Qo^mmt^m^' \

wimm^d fey special wdbm,£KK^j< Dissenting vs. faithful bishops Collegiate. }-i--~>i./l':?* One of the favorable factors which Send for complete illustrated S could be turned to advantage is that even information including s where the Holy See is confronted with the Wkytiotf&day* ological dissent supported by some bishops, many other bishops agree with the Holy See. But these bishops feel iso lated, and see no opportune way to turn their agreement into effective witness to the truth as they see it. A more collegial process would overcome their sense ofiso lation and provide them with a way to ful fill their responsibility. Another favorable factor is that where- ever the magisterium is confronted with some dissenting theologians, many other theologians support its teaching. Butthese COLL© theologians cannot compel their dissent ing opponents to engage in scholarly de €Af»& bate, and often cannot gain a hearing from bishops who support the dissenting opin ion. A better process would ensure that the theological case for the teaching reaf-

DECEMBER 1986 55 firmed by the magisterium would be taken limited and relative value of all theologi more seriously. cal arguments, much as the very structure A third factor which might be turned ofa high court's process makes it clear that to advantage is that dissenting theologians the arguments of the advocates for each disagree with one another on many sub side of a case settle nothing, and that de stantive issues, but, at present, tend to cisions are made only by the judges when avoid mutual criticism. This reflects their they meet in their own conference and dis solidarity in the common cause ofration pose of cases. alizing their present inappropriate stance Second, theologians and others invited towards the magisterium. A better process to make their appropriate contributions to would encourage all theologians, and es the theological debate should be instructed pecially dissenting theologians, to pay clearly regarding what is expected ofthem. more attention to substantive issues and Where opposed views have significant sup their disagreements on them, and so to en port oftheological orother authority, both gage in fruitful mutual criticism. sides should be given equal and adequate opportunities to present their cases and de bate them. Dissenters avoid mutual criticism Third, to assure collegial solidarity in The fourth, and most important, magisterial judgments, those which con favorable factor in the situation is the pa cern disputed questions ordinarily should pal office itself. The pope can work to be made in a collegial manner as the out wards judgment by collegial consensus or come of such a process. The pope should can seek collegial acceptance for a judg engage actively in the collegial dialogue ment he makes. Much as a scholar does with his brother bishops, just as Peter did when he leads a seminar with a group of in the Council at Jerusalem. colleagues, the pope can take an active role A process with these three features as leader ofthe collegial dialogue. He need could be carried on in various ways, either neither reserve controversial matters to by a general council or by a new and spe himself, nor sit by silently while the other cial kind of assembly of the Synod. Since bishops discuss issues among themselves. the Synod is a continuing institution which These considerations suggest the main will meet regularly in any case, the possi lines of a better magisterial process, cen bilities it offers are more immediately in tered in the pope, closely involving the teresting. bishops, and properly using the the My proposal is that at least some as ologians. The process should have three semblies of the Synod, organized in this features. new and appropriate way, be devoted to First, the pope and other bishops the study, discussion, and resolution of should first listen together to theological particular, very important issues offaith debate, then dismiss the theologians and andmorals, where there is significant the engage in their own reflection. Organiz ological dissent. ing the work of the theologians and the Such an assembly could begin with a magisterium in this way, as two separate well-prepared theological debate, which stages ofone unified process, would itself could include sessions in which the distinguish the role of the magisterium bishops, in preparation for their own role, from that of theologians, clarify both could ask questions and make objections roles, and help relate them properlyto one in order to compel both groups of the another. The very structure ofthis process ologians to clarify and defend their views. would make clear to everyone the quite Then the theologians could be dismissed,

56 HOMILETIC & PASTORAL REVIEW and the bishops, as a panel ofjudges con FINALLY! ferring among themselves, could discuss how to resolve the issue. Initially, their dis cussion might best be carried on in the small discussion groups, with regular PRACTICAL reports to the pope how all the discussions ANSWERS were going, and he could visit and take TO TOUGH y^ly"v.^3^^| part in the discussions of some of the QUESTIONS groups, if that seemed to him likely to help bring about consensus. But if no con sensus among the bishops began to emerge, the pope could convene a plenary Eachyear,thousands of Catholics leave the session, present his own tentative judg Church for fundamentalism. Thousands more feel helpless when confronted with fundamentalism's ment and reasons for it, and lead all the claims. Synod Fathers together in the work of You've seen the problem. You know the frustra tion it brings. And you know advising reaching one judgment in discerning the parishionersto ignore anti-Catholic charges isn't truth. good enough. This is a special problem, and solving it takes special skills and materials. Catholic Answers Newsletter trains you in effective apologetics and gives clear answers to Imagine if Paul VI had done this allthe tough questions. Itexplains what funda mentalists mean by their charges, why they're Imagine what it would have been like persuasive, and how Catholics should respond. It also explains where Catholics are confused and if Paul VI had organized this kind of as what they can do to end their confusion-and sembly ofthe Synod in the spring of 1966 how you can help. You get plenty of practical examples. to deal with the contraception issue. Fair Key issues are examined in Catholic Answers' tracts. They're great for church pamphlet racks or and equal time would have been devoted mass distribution. Many parishes give acomplete to both theological cases, so there would set to each family-inexpensive yet effective have been no majorityor minority presen catechesis. Topics include "saint worship," the Eucharist, the role of the Bible, the "assurance of tation. The Synod Fathers would then have salvation," purgatory,"Catholic inventions," papal discussed the matter in small groups. Al infallibility,dozens more. though there is good reason to think that Your parishioners (and you) can learn: • The truth about Catholic beliefs and history most of the bishops participating would • Why Catholics are attracted to have considered the received teaching true, fundamentalism • What brings them back, what doesn't there would not have been complete con • Why glad-handing alone isn't enough sensus. But Pope Paul himself could have • How to argue constructively • What to say,what not to say conducted a dialogue, which he might have You get 12 different tracts plus a year's subscrip initiated by asking several questions. Why tion to Catholic Answers Newsletter for only are some of the theologians so sure that $12.00. contraception is morally acceptable? Be Catholic Answers cause they feel it is? Because many people P.O. Box 17181• San Diego, CA 92117 think it is? Because of philosophical ar • Ienclose $12.00. Send me 12sample guments, which, however, prove too much tractsplus a year'ssubscription to Catholic if they prove anything? What sort of rea Answers Newsletter. sons are these, and what have they to do Name with faith? Let us see now: What does faith Parish tell us about marriage, the bodily person, Address. parenthood? What, then, does it tell us City . State _ .Zip. about contraception? Various new arrangements would facili-

DECEMBER 1986 57 tate this new use of the Synod. process, the pope, and now the Synod too, One plainly would be provision of a would suggest that the magisterium itself suitable place for meetings in conclave, so was open-minded on the issue to be set that the pope and bishops trying to reach tled, and that the dissenting position might consensus on delicate issues could work be correct. This suggestion, the objector and live together for some days or weeks, will argue, leads to a dilemma: Either the with at least temporary secrecy and so issue really is open or it is not. If it is, the without outside pressures on their reflec dynamic of the process, carried on over tions. many months in the full glare of public Another desideratum would be a new ity, would further undercut the teaching method ofelecting bishop participants to and nullify the force ofany reaffirmation ensure that they included those bishops ofit, long before the process could be com most interested in and well informed on pleted. Thus, dissent would be reinforced. the particular issue to be settled, but other But if the issue is not really open, the pro wiserepresentative ofthe entire collegium. cess would amount to little more than a Perhaps all the bishop participants could fraudulent attempt to embarrass and out- be elected by their fellow bishops, using maneuver dissenting theologians, who some procedure which would guarantee would quickly recognize and reject it as good representation. For example, all the such. Thus, the process would do nothing bishops of the world, regardless of their to bring them into submission to the nationality, present office, and age, might magisterium. Consequently, the objector's be divided into several large groups, whose dilemma concludes, whether the magister members' places ofresidence and language ium really is open-minded on the issue or skills would make it reasonably easy for not, the proposed process would do noth them to meet and communicate. Then all ing to overcome theological dissent. those in each such group could be divided randomly into small groups of about thirty. Betweenthe sending out ofprepara The Pope and Synod can compel tory materials and the opening of the as sembly ofthe Synod, these groups ofthirty Butthis dilemma, impressive as it is, can could meet, pray together, share their be rebutted. thoughts, and elect someone to participate For, on the one hand, if the magis in the assembly. terium is really open-minded on an issue, but dissenting theologians refuse an invi VIII: The Practicability of the Proposal tation to participate in this process for set Some will point out that the fatal flaw tling it, their rejection of their responsi in the process Pope Paul undertook in bility as Catholic theologians will be clear dealing with contraception was that in an to everyone, and they will lose their in nouncing the commission's work, he sig fluence in the Church. If, however, they naled that the teaching might change, with take part in the process, they will by that the result that many Catholics began to very fact publicly commit themselves to ac think and act as ifit had already changed. cepting the magisterial judgment to which This observation will lead to the objection it will lead. If they subsequently dissent that the proposed process would suffer from that judgment, their bad faith will from the same fatal flaw. By initiating the be evident. Thus, if the magisterium is

58 HOMILETIC & PASTORAL REVIEW really open-minded on an issue, by this If the magisterium is not really open- process the pope and Synod can compel dissenting theologians to change their minded on an issue, then even if dis stance toward the magisterium. senting theologians refuse to take part, And, on the other hand, if the magis terium is not really open-minded on an is it will enable the collegium itself to sue, then even ifdissenting theologians re become aware of its own solidarity, and fuse to take part in the process, it will enable the collegium itselfto become fully so enable the magisterium to reaffirm aware of its own solidarity, and so enable with one powerful voice the truth from the magisterium to reaffirm with one powerful voice the truth from which there which there is no dissent. is dissent. The pope can then settle the is sue once for all, with the collegial con sensus behind him, by solemnly proclaim ing the teaching. All faithful Catholics would accept such a definition, especially if it proclaimed a collegial consensus the collegium, it would pose little chal reached after as careful as possible a the lenge, but to the extent that there is sym ological debate—one from which dissent pathy, the magisterium itself is open- ing theologians were absent only because minded. For it is not necessary that the they refused to participate. pope or many other bishops have doubts Thus, the rebuttal concludes, whether about an essential matter of faith or the magisterium really is open-minded morals before the collegial magisterium it about a particular issue or not, the pro self has a problem to whose authentic so posed process is a sure way to overcome lution it must be open. Moreover, those theological dissent. who reject dissenting theological opinions This rebuttal is helpful, because it re can admit that there could be some over veals the potentialities of the proposed lookedtruth in their vicinity, andthat there process if put to work on issues which are is always room for clarification and devel extremely open or extremely closed. How opment ofdoctrine, so that a collegial ef ever, like the original dilemma, this rebut fort to settle an issue is likely to have some tal, while neat and illuminating, is not en results unpredictable in advance, to which tirely in touch with the real situation. And the work of dissenting theologians might so it is appropriate to escape between the at least make some positive contribution. horns of both dilemmas. And, on the other hand, dissenting the For the truth is that manyissues are nei ologians claim to be holding to the sub ther entirely open nor entirely closed, ei stance of received teaching, and only re ther for the church at large or for the jecting excessively rigid theological magisterium itself. interpretations of it. Hence, they cannot For, on the one hand, wherever there take the position that any issue which is significant theological dissent from would be dealt with by the proposed pro Catholic teaching, to that extent an issue cess is open as to its essentials. Rather, they already has been opened up. If there were must take the position that nothing more no sympathy for the dissenting view within is at stake than optional details of the

DECEMBER 1986 59 teaching and the most appropriate way of unified collegial support, it failed to re expressing its substantial truth. Therefore, solve the contraception controversy, and in initiating the process, the pope and so very great damage was and is still be Synod need not concede that anything es ing caused by the theological dissent which sential is open, but only that there is a need the encyclical occasioned. But an adequate to clarify the line between essentials and process should result in the moral unanim nonessentials. ity ofthe collegium itself on any essential It also is important to note that the pro question of faith or morals. If that were cess proposed here would not aggravate the not sufficient to elicit dissenting the bad effects of dissent nearly as much as ologians' submission to the magisterium, the first horn ofthe original dilemma sug the pope could always take the final step gests. Four considerations tell against that of formulating the collegial consensus as argument. a proposed solemn definition, perfecting First, Paul VI signaled that the teach the formulation with the appropriate help ing on contraception might change, not fo the bishops of the world, and then simply by his effort to settle the con promulgating the magisterium's judgment troversy which was emerging, but by a par ex cathedra. ticular statement he made. To try to resolve Having replied to the objection, it re an issue on which there is significant the mains necessary to say that the pope and ological dissent, the pope and Synod other bishops should face up to and resolve hardly need say they might feel bound in the important doctrinal and moral issues conscience to change received teaching. which today divide the Church. In the face Second, open dissent on contraception of dissent, it is good to teach Catholic was not widespread until after Pope Paul truth serenely, over and over, with clarity announced the study, but it swelled con and firmness. But since that has been done tinuously during the four years which and theological dissent is still advancing passed before Humanae vitae was pub rather than retreating, its challenge needs lished. But theological dissent on the is to be countered frontally. One need only sues which must be resolved now has been recall Matthew's Gospel and the Epistle to going on for years and has already done the Galatians to know how Jesus and St. its damage. Moreover, the pope and Synod Paul answered theological objections to could settle an issue within a year or so their teaching. Is there any good reason to after the calling of an assembly to deal think that either of them would proceed with it. any differently today? Moreover, as explained above, theolog ical dissent is a cancer in the Body of Four considerations tell Christ. This cancer is interfering with the Third, much of the sort of damage Church's vital functions, and no treatment which occurred in connection with the attempted thus far has had more than pal birth control commission would be liative effects. Therefore, new and more ef precluded by a process which allowed no fective means to resolve the issues which opportunity for the official development divide the Church must be found and used, of theological majorities and minorities, whatever the consequences ofusing them, and for the leaking of supposedly secret to deal with theological dissent. documents. Nor should anyone fear that a collegial Fourth, since Humanae vitae lacked effort to settle essential doctrinal and

60 HOMILETIC & PASTORAL REVIEW moral issues will lead to deadlock in the fail to fulfill their own great responsibil collegial magisterium itself. If the pope ity. True, the Church's survival is assured and bishops set to work, one can be sure whatever the pope and bishops do or fail they will succeed, because Jesus promised to do. But if they were to fail to do their to stay with his Church, and he is her faith very best, they would miss a splendid op ful Lord. With the pope's leadership, col portunity to be forever honored among the legial discussion can be expected to lead greatest of the pastors and doctors of the to consensus, because Jesus prayed for Pe Church. ter, and so assured him of the power to The preceding reflections on the recent confirm the faith of his brother bishops. assembly ofthe Synod have taken us a long Besides, the magisterium's task is to way. Admittedly, my analysis of the pres make judgments, not on matters about ent crisis and its causes is drawn with a which many views could be well grounded, broad brush, and my suggestion for deal but on matters of God's truth. That truth ing with it is novel. However, I hope that is real, present in the faith of the Church, everyone who agrees that there is a crisis and available to the pope and other bishops of faith will resist the temptation to brush in their own official acts. Only one view these reflections aside. Even insofar as the of it is well grounded. And so, one can be present theological essay is inadequate, confident that with the Holy Spirit's perhaps it will encourage others to think charism of certain truth, the pope and about the great matter with which these bishops will meet in this one view, discern reflections have been concerned. Ifso, may God's truth, and so be able to announce: their effort help to alleviate the condition It is the Holy Spirit's judgment and ours of the patient around whose sickbed we too. ... have been gathered. For she is our holy mother Church, and though she cannot If pope and bishops fail die, she can suffer, and she is terribly af flicted. • Someone might say: Since the Church is assured of divine help and protection, *A cassette recording ofthe above article it matters little what the pope and bishops may be obtainedfrom: Cardinal Commu do about theological dissent. The answer nications, Box 34, New London, Conn, is that while the Church's survival is guar 06320, Price $3,50postpaid (Canada: add anteed, the Lord's promises were given to 50

DECEMBER 1986 61