Archbishop Chaput More Defending Wolf-Jesuit and Attacking His Critics (Rather Than Vice Versa) — Not Much Love for the Sheep

Archbishop Chaput [More] Defending Wolf-Jesuit [and Attacking His Critics (Rather Than Vice Versa)] — Not Much Love for the Sheep

Posted by Tancred on Friday, September 22, 2017

Editor [Tancred]: Thanks to Susan for this. First Worst Things is probabaly worse than America Magazine. Controlled oppositions, pretending to be a voice or reason, like the Neo-conservative Archbishop Chaput, who, rather than be worried about the honor of the Catholic Faith and the absurdity of having a Jesuit like Martin floating around, is more worried about the tone of his critics. It reminds us of the time when he was upset with Diogenes from the Mail of Olde, chastising him for allowing a Mass to he said for his pro-Abort governor, the evil Bill Ritter. Chaput’s thin-skinned response through his mouthpiece was as telling as it was pathetic. Diogenes disappeared from public circulation not long after that, and he’s been missed…

Abp. Chaput might not be the prelate we want, but is he the one we deserve? How long?

CIVILITY AND CHURCH LIFE

by Charles J. Chaput
First Things
9 . 21 . 2017

As I write these words I’m looking at an untitled cartoon from the National Catholic Reporter in the Wojtyla-era 1980s. It’s an image of an elaborate canopy with praying angels draped over a Chair of Peter—in this case, a toilet with the papal insignia. It’s tied to a column that argues, among other things, that the “Catholic church is uncomfortable with two things. Sex and bowel movements.”

The humor is childish. It’s lightweight snarkiness compared to much of the Reporter’s caustic fare for the past few decades. It pales next to the savage anti-Roman woodcuts of early Lutheran polemics. But the cartoon’s message is nonetheless—how to say it?—not one of filial esteem. Or even Christian civility.

I remembered the cartoon, and its source, while reading Massimo Faggioli’s recent (Sept. 18) thoughts in La Croix’s online international edition. In “Catholic Cyber-Militias and the New Censorship,” Faggioli rightly worries about the river of vitriol now “profoundly changing the communion of the Catholic Church.” He also generously mentions my own public repudiation of the tactics of groups like the Lepanto Institute and Church Militant during our 2015 ramp-up for the World Meeting of Families in Philadelphia and the visit of Pope Francis.

[With a few additions from Abp. Chaput’s article to Tancred’s above excerpt to “make the point”]

But Dr. Faggioli’s main focus is Fr. James Martin, S.J. And for good reason. Some of the recent attacks on Martin, sparked by his book Building a Bridge, have been inexcusably ugly. Fr. Martin is a man of intellect and skill whose work I often admire. Like all of us as fellow Christians, he deserves to be treated with fraternal good will. It’s one thing to criticize respectfully an author’s ideas and their implications. It’s quite another to engage in ad hominem trashing. In Dr. Faggioli’s view, Fr. Martin is yet another victim brought low by a mob of conservative cyber-militias. And these militias have allegedly been fostered by a generation of John Paul II and Benedict XVI bishops, who reshaped “the U.S. episcopate in the image of the ‘culture warrior.’”

* * *

The bitterness directed at the person of Fr. Martin is not just unwarranted and unjust; it’s a destructive counter-witness to the Gospel.

* * *

Some might suggest that disputes over Building a Bridge, given its call for closer dialogue with the LGBT community, are really about whether we’re willing to eliminate judgmentalism from Church life.

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One comment on “Archbishop Chaput More Defending Wolf-Jesuit and Attacking His Critics (Rather Than Vice Versa) — Not Much Love for the Sheep

  1. A LAYMAN’S OPEN LETTER TO ABP. CHAPUT
    NEWS: COMMENTARY

    by Timothy Gordon, J.D., Ph.L., M.A. • ChurchMilitant • September 23, 2017

    A response to the Philadelphia archbishop’s article sympathizing with Fr. James Martin

    To His Excellency, Archbishop Charles Chaput: I submit the following non-rhetorical, non-sarcastic questions in the utmost spirit of bona fides and filial respect that is due to Your Excellency. I admire much of your work, especially your latest book, which offers American Catholics many uncommonly profound insights.

    Like your other admirers, many of whom are readers of Church Militant and the Lepanto Institute, I was disappointed to see the vigor of your counter-attack in “Civility and Church Life,” published in First Things, against these benevolent outfits. I pose the questions below because I detect that your recent article bears just the slightest tincture of our epoch’s moral relativism, even as the body of your admirable work stands starkly against relativism.

    It has been admonished to judge an era not by its suppositions but by its presuppositions. If this is so, then our era’s inverse valuation of content and tone, in arguments and disagreements, betrays its relativistic, anti-adversarial skepticism. Confrontation nowadays is a thing outlawed. And as is all too common in our day, relativism rather than truth may have been, I fear, served through your article’s unintentional inversion in priority of a “first thing” — the content of a disagreement between two parties (e.g., Church Militant and Fr. Martin) — and a “second thing” — the tone of discourse between those two parties. I expand upon what I mean generally in the first four questions and specifically in the fifth question below:

    1) It seems self-evident and fitting, at times, to decry loudly the world’s murderous ideologies like Marxism or Nazism; is it not all the more appropriate to loudly decry — as the Church used to do — deceptive ideologies that cost not lives but eternal souls? Given that the expression of frustration about the apparent tolerance of facially heterodox ideas within the modern Church is by its nature (admittedly, necessarily) imprecise, is then the expression of righteous indignation therefore entirely to be excised from public discourse? Should outrage be excised from the life of the Church? What of the moral outrage of, say, a Bellarmine or a Catherine of Siena? What would these two have said about Fr. Martin’s beguiling claims to our brothers and sisters in the homosexual community?

    2) Can it, in your deliberate judgment, ever be proportional anymore to label as “heretical” an idea fatal to souls (if sufficiently credible) — e.g., the idea that homosexuals are not called to chastity? After all, once an idea is labeled “heretical,” its author becomes a putative “heretic,” a decidedly uncivil epithet: Is this millennia-old ecclesial device morally consistent with your view of the categorical imperative, civility? One fears that absolutizing civility relativizes the faith and morals about which sons of the Church bandy.

    3) What is a “cyber militia”? Since you apply this term to Church Militant and to the Lepanto Institute, and since neither of these groups constitutes an actual militia, does this not constitute the non-collegial form of reproach of which you accuse them?

    4) By all appearances, your books and articles share far more theological and philosophical ground with “cyber militias” like Church Militant and Lepanto Institute than with the work of Fr. Martin; yet you consistently express (mostly) fellow feeling for Martin and (mostly) scorn for Church Militant. How is one to account for this in terms of theology and philosophy? It is confusing.

    5) How can intra-Catholic dialogue avoid the obfuscation — apparent everywhere in everyday relationships in 2017 — involving a righteously offended party being counter-accused of “harshness” after its direct address of a clearly errant party (supra)? This counter-accusation, not accidentally, comes to predominate any and all characterizations of the dispute thereafter. This seems to be the very goal of the rhetorical device, and it is used to effect almost everywhere in today’s relativistic world. One cannot address the gardener, who left the gate open, without being accused of spite or vitriol. In other words, take this hypothetical: B definitely owes A an apology; A states to B the natural fact of his offense (perhaps with some emotion); B avoids redress by a form of counter-claim — a reference to A’s tone, grammar, diction, punctuation, etc.; all bystanders will gang up on A. The secondary issue has swallowed the primary.

    If Fr. Martin’s modernist, villain-victim “shell game” somehow works on you, a faithful and knowledgeable Prince of the Church, how is there any reasonable hope for the continuing ecclesial parsing of orthodoxy from heresy? There is none. And without the capacity to root out error, like a canker from its own heart, the Church cannot survive.

    This is how the tyranny of relativism seems to propagate itself, in 2017. In all candor, Your Excellency, you are “above” this emotionalist sort of reasoning. Ironically, it destroys — does not foster — the ability to “disagree without being disagreeable,” the ability to do which is the very heart of civility. It is what I have striven to accomplish here, and what I expect from you, in good faith. Please, let our yes mean yes, and our no mean no.

    I remain, Your Excellency, most respectfully yours in Christ,
    Timothy Gordon, J.D., Ph.L., M.A.

    Timothy J. Gordon, Ph.L., J.D., M.A., studied graduate philosophy at “the Greg” [the Jesuit Gregorian University] in Rome. He also holds degrees in literature, history and law. He has lectured on or instructed Logic, Church History, Ethics and Constitutional Law. He lives with his wife and four daughters in Central California. His book Why America Will Perish Without Rome will be released in late 2017.

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