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.