A limited number of options (usually two) is given, while in reality there are more options. A false dilemma is an illegitimate use of the “or” operator. Putting issues or opinions into “black or white” terms is a common instance of this fallacy.
E.g., criticize the pope, or pray and fast for him. Those are your only two choices.
An analogy was suggested at Mass this morning: that of St. Peter, the first pope, who denied Our Lord three times and yet subsequently became a great saint, and Pope Francis, who is likewise sinful and flawed but may also become a great saint. The homily’s implication was that we should temper our criticism of the Holy Father just as we do for Saint Peter.
First, praying and sacrificing for the pope, and criticizing or correcting him when necessary, are not mutually exclusive. I don’t believe our homilist explicitly claimed they were, but I suspect that many in the pews came away with that impression. This suggestion would be a classic false dilemma.
Second, it must be recalled that St. Peter, at the time of his denials, was not in a position of great influence. There is no record of others following him in his denials. Certainly, if he had encouraged others to do the same, any disciple of Christ would have been obligated to state publicly: “No, don’t follow Peter in this matter. He is wrong. To follow him would be a sin.” Unfortunately with Pope Francis we are faced with a pope who has immense influence and who has, in fact, led millions into false beliefs by his many heterodox statements. No good Catholic can be silent in the face of this reality. We must oppose Pope Francis publicly when he is misleading people publicly. Pray and sacrifice, of course, but also speak up!
It is crucial that the SSPX not be the only voice that warns people of this danger. The Society’s voice is important, but there also need to be voices among other orthodox Catholics of every persuasion. At this point, the orthodox clergy must toe the line, in order to preserve what good influence they have under this pope, but the laity are not so constrained. Speaking out at this juncture is primarily the duty of the laity. You have been taught your Faith for a reason. Defend it.
At least, not so far, and for that I suppose we should be grateful. Rorate Caeli has published some of the relevant text.
The preferred “solution” seems to be faster annulments, easier annulments, more annulments: i.e., “streamlining” annulments. Because, as the pope casually suggests, probably 50% of marriages are invalid anyway, so the Church needs needs to pick up the pace! This “solution” will be equally disastrous for Christian marriage – just as the present regime of easy annulments is already an immense catastrophe – but it has the virtue of leaving Catholic dogma untouched on paper even if rendered meaningless in real life.
As for pastoral care, the document proposes:
“Pastoral charity impels the Church to assist people who have suffered the breakdown of their marriage and are living with their situation relying on the grace of Christ. A more painful wound results when these people remarry and enter a state of life which does not allow them to receive Holy Communion. Clearly, in these cases, the Church must not assume an attitude of a judge who condemns (cf. Pope Francis, Homily, 28 February 2014), but that of a mother who always receives her children and nurses their wounds so they may heal (cf. GE, 139-141). With great mercy, the Church is called to find forms of ‘accompaniment’ which can support her children on the path of reconciliation. With patience and understanding, she must explain to these people that their not being able to celebrate the sacraments does not mean that they are excluded from the Christian life and a relationship with God.”
Contrast this with the words of Our Lord: “Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you.”
“In referring to these complex situations, many responses highlight the lack of a specific pastoral ministry for these people in some dioceses. Many bishops’ conferences mention the importance of offering these members of the faithful a means to participate actively in the life of the Church through prayer groups, liturgical functions and charitable activities. They also refer to some pastoral initiatives, such as giving an individual blessing to those who cannot receive the Holy Eucharist or encouraging their children’s participation in parish life. In this regard, the role of movements on conjugal spirituality by religious orders and parish commissions for the family cannot be undervalued. A particularly meaningful recommendation is to include a prayer for people in difficult situations in the Prayer of the Faithful at parish and diocesan liturgies.“
Oh, man, containing my sarcasm here is just too hard. But I will restrain myself. Unless I am missing something, this document contains not a word about calling the divorced and invalidly remarried to a life of virtue; nothing about leaving their sinful lifestyle in order to return to the sacraments; nothing about the necessity of taking up their cross and following Christ. Kyrie eleison!
Simon J. Dodd has made an important contribution to the exploding genre of “crisis literature” under the pontificate of Pope Francis:
“A year ago, I would not have resisted the label ‘ultramontane’—keen-eyed readers will notice that posts on this blog appear beneath a papal crest—and would have cheerfully recited the conventional wisdom that since Vatican I, ultramontanism has merged into Catholic orthodoxy. As we have seen, that is not quite right. For a while, though, it was right enough; that kind of sloppy thinking worked when Benedict XVI was pope, because there was no need to delineate carefully between the prerogatives proper to the papacy itself and the substantial deference and respect afforded to its distinguished occupant. But with Francis’ election to the See of Rome, it became necessary to think more precisely, and I have become convinced that in recent decades, in Millegan’s words, conservatives have ‘overstate[d] the role, powers, and privileges of the papacy.’”
Rorate Caeli has an excellent post up today – “Truth be told: The Traditional Catholic position on the economy is not Libertarian”.
“Very few indeed have been making the case, a case that is true, that the positions stated by Pope Francis on economic and social matters are much closer to the Traditional Catholic position on the economy and the State than not. Indeed, it can be said unhesitatingly that this is one area in which the Pope will find mostly allies in Traditional Catholics. They know by heart, also as victims of injustice (including within the Church), that the doctrine of the Church regarding individual persons, society and economic relations, and individuals faced with government, is one which privileges ‘justice’ as its foundational aspect.”