Doctrinal Deviations of a "parallel" Magisterium

Prof. Louis Aldrich – Taipei – 30 May 2006

     My topic is "Doctrinal Deviations of a "parallel" Magisterium.  To begin let us present what is, according to the Instruction on the Ecclesial Vocation of the Theologian, the proper relationship between Magisterium and theologian.  "The living Magisterium of the Church and theology, while having different gifts and functions, ultimately have the same goal: preserving the People of God in the truth which sets free and thereby making them "a light to the nations".  In this reciprocal relationship, the Magisterium teaches and confirms the authentic doctrine of Jesus Christ; and with the help of theologians the Magisterium has the responsibility to refute "objections to and distortions of the faith and promote, with the authority received from Jesus Christ, new and deeper comprehension, clarification and application of revealed doctrine."  The role of the theologian is, using reason, to explain and clarify the content of Revelation, giving it "an organic and systematic form" so as to strengthen the faith of  the People of God. [Instruction on the Ecclesial Vocation of the Theologian, 21].  Unfortunately, in recent years not only individual theologians, but even organized groups, have in a systematic way dissented from clearly propounded, authentic teaching of the Magisterium; this systematic dissent has had disastrous for the Church.

     The creating of a parallel magisterium of dissenting theologians is rooted not only in a mistake about the proper sphere of theology, but also in a grave error about the relation of human freedom and the act of faith.   Dissent grounded in academic freedom "in opposition to the magisterium of the Church means adopting a principle of free examination and free conscience incompatible with the economy of Revelation and its transmission in the Church . . . 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." [Instruction on the Ecclesial Vocation of the Theologian, 36]

     The fundamental errors of the parallel Magisterium are well understood by the Church's magisterium.  But what can be done to limit the great harm this parallel magisterium has done to the people of God.  In my own field of moral theology, the bitter fruits of dissent from Humanae Vitae, predicted by Paul VI, are apparent to all who love the Church: increased abortion, divorce, and sexual promiscuity; decreased respect for woman, decreased attendance at the Sacred Liturgy and the spread of the culture of death.  According to George Weigel, a critical reason that the parallel magisterium has been able to perdure is that when organized dissent from Humanae Vitae began, those who tried to impose sanctions against dissenting theologians were not supported by Rome, sending the message to theologians that "dissent from authoritative teaching was, essentially, cost-free", to bishops "inclined to defend authoritative Catholic teaching vigorously that they should think twice about doing so, if controversy were likely to follow" and to lay Catholics "that virtually everything in the Church was questionable: doctrine, morals, the priesthood, the episcopate, the lot." ["The 'Truce of 1968,' once again", George Weigel].  As the Church is still unable to effectively sanction even the most blatant public dissent from the Magisterium, the devastation wrought by the parallel magisterium will only continue to get worse.