When liberal Catholic politicians support abortion rights, conservatives are quick to accuse them of being cafeteria Catholics. When conservative Catholic politicians oppose increasing the minimum wage, liberals are quick to hurl the same accusation.
The metaphor is an apt one. Many Catholics stroll past the array of teachings offered by the Church, choosing to obey those that appeal to them personally and rejecting those that do not. Unfortunately for cafeteria Catholics, however, the Church makes clear that the cafeteria approach is not an authentic form of Catholicism. To the contrary, the faithful "have the duty of observing the constitutions and decrees conveyed by the legitimate authority of the Church." (Catechism ¶ 2037.)
At the same time, however, the Church encourages lay initiative "especially when the matter involves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life." (Catechism ¶ 2037.) Clearly, there areas that the Church leaves to the prudential judgment of the faithful.
How do we distinguish between those areas in which faithful Catholics may properly disagree with pronouncements by the Pope or a bishop and those as to which faithful Catholics must give their assent even if their personal judgment is to the contrary?
We begin with the Magisterium or the teachings of the Church. Catholic doctrine divides Church teaching into two basic categories. The sacred Magisterium encompasses the infallible teachings of the Church as pronounced by the Pope acting ex cathedra or by the Pope and Bishops acting together in an Ecumenical Council. "When the Church through its supreme Magisterium proposes a doctrine 'for belief as being divinely revealed,' and as the teaching of Christ, the definitions 'must be adhered to with the obedience of faith.'" (Catechism ¶ 891) Contrary to what many non-Catholics believe, there are relatively few infallible teachings. Indeed, much of the sacred Magisterium is captured in the Nicene Creed. Another well-known example is the promulgation of the dogma of the Assumption of Mary by Pope Pius XII in 1950.
The vast bulk of Church teaching does not rise to the level of the sacred Magisterium. Instead, it consists of the ordinary Magisterium:
Divine assistance is also given to the successors of the apostles, teaching in communion with the successor of Peter, and, in a particular way, to the bishop of Rome, pastor of the whole Church, when, without arriving at an infallible definition and without pronouncing in a "definitive manner," they propose in the exercise of the ordinary Magisterium a teaching that leads to better understanding of Revelation in matters of faith and morals. To this ordinary teaching the faithful "are to adhere to it with religious assent" which, though distinct from the assent of faith, is nonetheless an extension of it. (Catechism ¶ 892.)
The distinction between "obedience of faith" and "religious assent" is an obscure one, which I think we can safely leave to the professional theologians. The Dogmatic Constitution on the Church (Lumen Gentium) teaches that religious assent requires we acknowledge the teachings "with reverence" and "sincerely" adhere thereto.
The difficulty is that Church documents frequently fail to specify whether the teaching in question is to be regarded as part of the sacred Magisterium or the ordinary Magisterium, or something as to which faithful Catholics may properly exercise prudential judgment. There is an old saying in the Church: "When it is not necessary for the Bishop to speak, it is necessary that the Bishop not speak." Unfortunately, the hierarchy honors that wise advice mostly in the breach.
Consider, for example, the recent controversy over the execution of Saddam Hussein. Before Saddam's execution, Cardinal Renato Martino, president of the Pontifical Council for Justice and Peace, opined that it is not morally licit for anyone, "even the state," to kill another person. Is this Magisterial teaching? Arguably not.
The Catechism of the Catholic Church states, in pertinent part, that:
The traditional teaching of the Church does not exclude, presupposing full ascertainment of the identity and responsibility of the offender, recourse to the death penalty, when this is the only practicable way to defend the lives of human beings effectively against the aggressor.
"If, instead, bloodless means are sufficient to defend against the aggressor and to protect the safety of persons, public authority should limit itself to such means, because they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person.
"Today, in fact, given the means at the State's disposal to effectively repress crime by rendering inoffensive the one who has committed it, without depriving him definitively of the possibility of redeeming himself, cases of absolute necessity for suppression of the offender 'today ... are very rare, if not practically non-existent.'" (Catechism ¶ 2267.)
A fair interpretation of that teaching, especially when it is read against Pope John Paul II's writings on the death penalty, is that the Catholic Church as a matter of ordinary magisterial teaching strongly disfavors the death penalty. Specifically, as a matter of ordinary magisterial teaching, the Church commands that the death penalty not be used if imprisonment (or other punishments) adequately protect society against the wrongdoer. Faithful Catholics should give this teaching religious assent.
Notice, however, that the Catechism does not ban the death penalty per se. Instead, it leaves open room for the exercise of prudential judgment with respect to the question of whether, in a particular case, "bloodless means" will not be "sufficient to defend against the aggressor and to protect the safety of persons." Cardinal Renato's pronouncements on Saddam's execution reflect his own prudential judgment, but they need not be regarded as Magisterial teachings to which the faithful are obliged to give religious assent. Instead, faithful Catholics may exercise their own prudential judgment on that issue.
The hierarchy could help the faithful by doing a better job of categorizing specific pronouncements. In the meanwhile, faithful Catholics must exercise discernment in attempting to determine whether a specific pronouncement by Church leaders is something to which they must give assent or something as to which the faithful laity may exercise prudential judgment.
A case in point is provided by Bishop Nicholas DiMarzio, chairman of the US Conference of Catholic Bishops' Domestic Policy Committee, who recent pronounced that the Bishops have "supported the minimum wage since its inception as a just means to protect the human rights and dignity of workers" and, accordingly, that the Bishops have renewed their "support for an increase in the minimum wage." As such, he called on Congress to raise the minimum wage.
Is support for a minimum wage part of the ordinary Magisterium to which faithful Catholics must give religious assent, even if they believe it is bad economic or social policy? Is Bishops' support for an increase in the minimum wage something that requires religious assent? I'll address those questions in next week's column.