Again, he is hired not to teach his opinion on this but the Church's. Ideally, I agree with you, but life isn't always so ideal.
Hey, don't go by me on this because at a Catholic website I've already been told I'm committing a "mortal sin" because I question the accuracy of the traditional Catholic view on "original sin". IOW, at least one person there believes I'm going to hell, but I've been told that so many times that I'm sorta looking forward to the trip.
I understand your point about teaching the church's opinion rather than his own, I really do.
I just think that a lay catechist teacher in RCIA sincerely believing something different, while still fulfilling his duty to teach what the church officially believes in public, in faithful adherence to his conscience, is not in anyway parallel to a priest habitually breaking his vow.
For laity, it applies in many cases.
"...No one ought to act against his own conscience and he should follow his conscience rather than the judgement of the church when he is certain...one ought to suffer any evil rather than sin against conscience..."
- Pope Innocent III (1198-1216)
- Pope Innocent III (1198-1216)
That was in response to a married laywoman called Guilelma.
The priest has a much more rigorous calling and his entire mode of life is supposed to be a prayer, and model, for the faithful because he is meant to be In persona Christi a Latin phrase meaning “in the person of Christ”. To quote Pope Pius XII (1947):
The priest is the same, Jesus Christ, whose sacred Person His minister represents. Now the minister, by reason of the sacerdotal consecration which he has received, is made like to the High Priest and possesses the power of performing actions in virtue of Christ's very person.
You are following your conscience as faithfully as you can. There is obvious sincerity.
Yet this doesn't work in the case of a priest habitually living a double life. Why? Because if he has made a vow to stay celibate, there is just no getting around the fact that he could not possibly, under any notion of morality, consider it ethical to consistently subvert and act against a way of life he has promised to uphold - or expect anyone to believe that he did.
It's about the nature of undertaking a vow of consecration. It involves knowledge and consent.
See this, from the moral theologian Germain Grisez (whom John Paul II relied upon in writing many of his encyclicals) and written between 18 July 1979 and 21 April 1980:
CHRISTIAN MORAL PRINCIPLES : Chapter 3: Conscience: Knowledge of Moral Truth
According to common Catholic teaching, one must follow one’s conscience even when it is mistaken. St. Thomas explains this as follows. Conscience is one’s last and best judgment as to the choice one ought to make. If this judgment is mistaken, one does not know it at the time. One will follow one’s conscience if one is choosing reasonably. To the best of one’s knowledge and belief, it is God’s plan and will. So if one acts against one’s conscience, one is certainly in the wrong (see S.t., 1–2, q. 19, aa. 5–6).
Thomas drives home his point. If a superior gives one an order which cannot be obeyed without violating one’s conscience, one must not obey. To obey the superior in this case would be to disobey what one believes to be the mind and will of God (see S.t., 1–2, q. 19, a. 5, ad 2; 2–2, q. 104, a. 5). It is good to abstain from fornication. But if one’s conscience is that one should choose to fornicate, one does evil if one does not fornicate. Indeed, to believe in Jesus is in itself good and essential for salvation; but one can only believe in him rightly if one judges that one ought to. Therefore, one whose conscience is that it is wrong to believe in Jesus would be morally guilty if he or she chose against this judgment.
3. Still, one is not necessarily guiltless in following a conscience which is in error. If the error is one’s own fault, one is responsible for the wrong one does in following erroneous conscience. As Vatican II teaches: “Conscience frequently errs from invincible ignorance without losing its dignity. The same cannot be said when someone cares but little for truth and goodness, and conscience by degrees growspractically sightless as a result of a practice of sinning”.[1]
Thomas drives home his point. If a superior gives one an order which cannot be obeyed without violating one’s conscience, one must not obey. To obey the superior in this case would be to disobey what one believes to be the mind and will of God (see S.t., 1–2, q. 19, a. 5, ad 2; 2–2, q. 104, a. 5). It is good to abstain from fornication. But if one’s conscience is that one should choose to fornicate, one does evil if one does not fornicate. Indeed, to believe in Jesus is in itself good and essential for salvation; but one can only believe in him rightly if one judges that one ought to. Therefore, one whose conscience is that it is wrong to believe in Jesus would be morally guilty if he or she chose against this judgment.
3. Still, one is not necessarily guiltless in following a conscience which is in error. If the error is one’s own fault, one is responsible for the wrong one does in following erroneous conscience. As Vatican II teaches: “Conscience frequently errs from invincible ignorance without losing its dignity. The same cannot be said when someone cares but little for truth and goodness, and conscience by degrees growspractically sightless as a result of a practice of sinning”.[1]
The case of a habitually sexually active priest saying one thing in public and doing another in private without even trying to honour his vow, cannot ever be deemed faithful adherence to even an erring conscience. For this reason, it is a violation of one's sacred office.
As Jesus tells us in the Gospel:
Luke 12:48 New Revised Standard Version (NRSV)
From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded.
From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded.
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