Matt Fradd's Blog, page 21

What Are We to Make of Pope Francis?

It’s not unusual for a pope to be controversial. Pope St. John Paul II and Pope Benedict XVI were routinely criticized by liberals for their strong defense of unpopular Catholic teaching. Pope St. Paul VI received the ire of liberals and Traditionalists — the former rejected his teaching on contraception and the latter criticized his liturgical reforms.

Like his predecessors, Pope Francis is no stranger to criticism. But his case is different from many former popes. Liberals routinely praise him for his “openness” (although they often ignore statements from him that defend traditional Church teaching). Traditionalists write him off as an unfaithful steward of the Lord’s house.

Many Protestants with Catholic sympathies see him as a stumbling block to entering the Church. They hear that the pope is supposed to be infallible, while at the same time, Catholics claim that Francis is changing Church teaching.

What do we make of this confusion? Part of the problem is people not knowing — or forgetting — some basic principles about the papacy.

To better work through the controversies surrounding Pope Francis, keep the following points in mind.

Not everything a pope says is infallible.
The Catechism of the Catholic Church says this about papal infallibility: “The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful — who confirms his brethren in the faith he proclaims by a definitive act a doctrine pertaining to faith or morals.”

Notice some of the requirements here. The pope has to be speaking as the “supreme pastor and teacher of all the faithful,” not solely as a private individual or bishop of the Diocese of Rome. He has to be speaking on faith or morals. And he has to make the proclamation definitive and binding.

Most things the pope says don’t meet all these requirements. The Code of Canon Law adds the following helpful point: “No doctrine is understood as defined infallibly unless this is manifestly evident.”

Not everything a pope says is authoritative.
As we said in an earlier blog about doctrine and dogma, a teaching can be authoritative, but not infallible. A lot of Church doctrines fall under this category. The faithful still need to submit to these teachings, but they don’t call for the same degree of assent as infallible teachings, and elements of them are subject to change.

But not everything the pope says falls into this category. Case in point with Pope Francis: Many of his controversial comments came from casual, on-the-spot interviews he did with reporters on flights. These don’t generally fall into the category of doctrine or dogma, although nothing prevents the pope from solemnly defining something in such a situation.

This means the pope can say things that are erroneous or unclear without undermining his office. While Catholics should always be respectful to the Vicar of Christ, these casual comments can be charitably criticized.

Good and bad popes can teach authoritatively in God’s name.
In Matthew 23:2-3, Jesus tells His followers, “The scribes and the Pharisees sit on Moses’ seat; so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice.”

Many Protestants (and some Catholics) confuse infallibility with the inability to sin. But the two are not the same. Being able to teach without error doesn’t mean the pope doesn’t sin.

Yet some Catholics who know this distinction are quick to undermine papal authority anytime the pope says anything scandalous.

Make sure the pope isn’t being misinterpreted.
Granted, Pope Francis has said many things that have made us scratch our heads. But the media also has a knack for taking things out of context or not relaying clarifying remarks the pope later makes.

As an example, many news outlets reported on a story where Pope Francis was asked about the LGBTQ community and responded, “Who am I to judge?” Some people in the media suggested that this was an indication that the Church was about to change its teaching on homosexuality and gay marriage.

But though his approach to the LGBTQ community has been different than other popes, Pope Francis still regularly upholds the Church’s teaching on the subject, as you can see here.

But what about if Pope Francis is a heretic?
We dealt with that question in this blog.

The Church is perfect insofar as it is the vehicle of God’s revelation and the grace of the sacraments. But the Church is composed of imperfect people and the office of the pope doesn’t give the grace of perfection to the officeholder.

So let us not let the flaws — or even scandals — of any pope shake our faith in God. We should pray more for the pope, so that his faith and witness to Christ are strong.

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Why Racial Diversity Matters for the Church

In Genesis 1:26, God says. “Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.”

The human person is the summit of God’s creation. But God wasn’t satisfied with creating just one race of humans. Though He started with only one pair — our first parents — He intended creation to unfold so that many races of human beings would emerge — each one bearing His image.

“Diversity” is a loaded word today. We invite you to take a moment and leave behind any associations with the word you may have gotten from the media and politicians and explore the beauty of racial diversity through the eyes of the Church.

Here is why racial diversity matters to us as Catholics.

It highlights the universality of the Church.
Christ came to save all, though not all embrace that gift. 1 Timothy 2:4 says that God “desires all men to be saved and to come to the knowledge of the truth.”

Christ established a universal Church as the vehicle for this salvation. It’s true that the Church has been historically shaped more by certain cultures than others (especially Jewish, Roman, and Greek). But its doctrines are from God and answer the universal desires and problems all face: love, joy, union with the divine, sin, death, etc.

In Christ, as St. Paul teaches, there is no “Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” Though God became incarnate in a certain time and as a certain race, as God He transcends all races.

By promoting racial diversity in the Church, we show that the unity of the Body of Christ goes much deeper than the color of our skin.

It shows the credibility of the Church’s claims.
First of all, we need to emphasize that truth is truth, and the ultimate credibility of truth comes from its connection to reality, rather than who practices it.

Still, it makes a huge difference if people see members of their own race represented in the Church, including in its leadership. Diversity bolsters the claim we made above that the Church is truly a worldwide institution that answers universal human problems.

People often accuse the Church of being an essentially European institution that shouldn’t bother evangelizing people in other parts of the world. Yet Christianity is thriving in Africa, Asia, and South America and the hierarchy has been slowly becoming a more accurate reflection of the makeup of the Church.

It helps us practice charity.
The Church embraces all races. Sadly, though, some of its members throughout history have forgotten their call to charity. Because of our wounded nature, people have often reacted negatively against anyone who is different from them.

Promoting racial diversity in the Church helps us overcome Satan’s attempt to divide us. God calls all people into the unity of His one true Church, and our behavior should reflect this truth.

Let’s celebrate racial diversity from a truly Catholic perspective by seeing the face of Christ in everyone and helping each other accomplish our ultimate goal — getting to heaven.

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Don’t Make This Mistake When Talking to Protestants About the Sacraments

You may know that Catholics and Protestants don’t share the same view on the sacraments. Not only do we not agree with our non-Catholic friends on what a sacrament is, we also don’t have the same number.

The Catholic Church teaches that there are seven sacraments: Baptism, Confirmation, the Eucharist, Penance, the Anointing of the Sick, Holy Orders, and Matrimony. Many Protestants recognize only two: Baptism and the Eucharist (also called Communion or the Lord’s Supper).

Catholics sometimes mistakenly think that all Protestants have the same beliefs about the sacraments. But this is not the case. Lutherans, Calvinists, Anglicans, and others have their own doctrines.

Protestant Beliefs on Baptism
One difference between Protestants on baptism stems from how they view the sacrament in relation to the Old Covenant. Many Reformed Presbyterians see baptism as a sign and a seal of God’s covenant. It harkens to circumcision in the Old Covenant. Circumcision is the seal of the righteousness that Abraham had by faith.

Calvinists emphasize the continuity between the Old and New Covenants through the continuity between circumcision and baptism. Some of them even practice infant baptism like Catholics. They believe that since the circumcision of infants brought them into the Old Covenant, the baptism of infants should bring them into the New. That being said, they do not share all of the Catholic Church’s beliefs about infant baptism.

On the other hand, many Reformed Baptists emphasize the discontinuity between the Old and New Covenants. The New Covenant is a different kind of relationship between God and His people. Therefore, even though male infants were circumcised under the Old Law, many Baptists reject infant baptism under the New Law.

What many Reformed Baptists and Reformed Presbyterians hold in common is that Baptism does regenerate the elect, but not at the time of the administration of the sacrament. Instead, regeneration occurs when they have faith.

Protestant Beliefs on Communion
Many Protestants believe that Communion is purely a symbol. Receiving Communion is a gesture to call to mind Jesus’ Last Supper and Passion. You receive the “bread” and “wine” (often crackers and grape juice), remember Jesus and that’s it. This view has roots in the Protestant leader Ulrich Zwingli, who famously debated Martin Luther about the nature of the Eucharist.

This is also probably the view that comes to most Catholics’ minds when they think about Protestant beliefs about Communion. But some Protestants have slightly different views. Martin Luther believed that Christ was in the Eucharist (so it’s not just a pure symbol), but he rejected the Catholic view that the bread and wine changed into the body and blood of Christ.

These are just a few of the different Protestant beliefs about the sacraments, but they should remind you to be careful when talking about this topic. Don’t assume that all Protestants believe the same thing about the Eucharist and Baptism. Ask first.

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How to Talk to Transgender Friends and Family

Talking with transgender people poses a challenge for Catholics, since we reject today’s transgender ideology. We firmly profess that God created us as man and woman and biology is part of that reality.

People who experience gender dysphoria (distress between their biological sex and gender identity) often feel scared. This could stem from a place of hurt, such as childhood trauma.

Here are some tips for navigating a relationship with a transgender friend or family member.

Be compassionate toward them.
Compassion doesn’t mean accepting transgender ideology, as the secular world would have us believe. It entails treating individuals with love and respect for their human dignity.

Transgender people need to feel safe around you, even if you don’t agree with them on everything. As Catholics, we may feel an impulse to teach them about our beliefs. Sometimes this comes across more aggressively than is appropriate because our culture’s attacks on sexuality put us in a defensive position.

There may be a time and place for a debate on sexuality, but you should not start a conversation with transgender people that way. They need to know you love them as human beings and feel their goodness reflected back.

The saints were masters of this. While they rigorously adhered to the truth, they were also open to the goodness of everyone they met. They were so secure in their knowledge and love of God, they didn’t feel threatened by those who thought differently.

Don’t be afraid to ask questions.
Our culture has made Catholics hesitant about saying anything about gender. If it’s someone you know and love, you can try to find a private moment to ask about their experience. But do so to understand them and have them understand you, not with an ulterior motive. Talking can bring healing to someone who is experiencing gender dysphoria. Studies show that certain types of psychotherapy can help them explore their pain and heal.

So many people struggling with gender identity feel like they can’t share their experiences. Be the person they know they can trust. But don’t force a conversation if they don’t want it.

As Catholics, we believe that truth and charity go together. We can’t deny the truth about gender, even if it puts us at odds with society. However, we can’t proclaim the truth without charity.

Each and every person we meet is a child of God and worthy of love. As we share the truth, let’s always keep their human dignity in mind.

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Why Sola Scriptura Seems to Work (and Why It Really Doesn’t)

Protestants believe in sola scriptura — that Scripture alone is the final authority for the Christian faith and that its meaning is sufficiently clear to the reader.

For many Protestants, there is no binding tradition nor authoritative magisterium to interpret the sacred text. The Holy Spirit reveals to each reader what they need to believe to be saved.

Catholic apologists have pointed out numerous flaws with sola scriptura. Yet some Protestants assert that it works and actually provides a coherent interpretation of the Bible.

Here’s why they’re wrong.

You can have a coherent belief system that’s also flawed.
Any true ideology will have coherency, even if that coherency is not immediately apparent. But flawed belief systems can also be coherent if their ideas fit together in a nice framework. Some people mistakenly think that if you start from false beliefs when reading Scripture, you’ll encounter contradictions. But this isn’t always the case.

When a Calvinist reads Scripture, he’ll find a lot of passages that seem to support his beliefs. Same with a Lutheran or any other branch of Protestantism.

How are we ever supposed to have a unified Church if contrary ideologies all claim to provide coherent interpretations of Scripture and many actually do?

The answer is simple: You can’t.

Coherency alone can’t justify believing in sola scriptura. Coherency alone does not guarantee truth. Truth corresponds to what is real.

But what is real in Scripture? God didn’t give us an infallible Bible dictionary to aid our reading. He gave us a Church. Yes, you do need a living authority to make the final call on contested passages of Scripture.

Ultimately, many Protestants go with tradition or church leaders to provide coherence to their reading of Scripture.
They may claim that Scripture is the final authority and its meaning is clear, but many Protestants don’t strictly adhere to this belief. Protestant communities often have institutional confessions of faith that they rigorously follow. If you point out that one of their beliefs goes against Scripture, they’ll often reflexively refer to the teaching of their denomination.

Scripture isn’t organized in a doctrinally clear way. It’s not a catechism. While some of its teachings are clear, others aren’t. You can’t interpret it correctly without the help of an authoritative tradition.

It’s worth repeating: Truth is coherent, but coherency alone doesn’t prove truth. We invite our Protestant brothers and sisters to rise above their own Biblical interpretations and notice the contradictions they have with other devout Christians. Clearly, Scripture alone doesn’t bring doctrinal unity.

Only a Church with a living magisterium can accomplish that.

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Stop Defending Archbishop Lefebvre’s Disobedience

Once upon a time, things got really bad in the Church. People were losing the faith. Many of the clergy became lax. One wondered if the pope cared as much about souls as he did approval from the world.

Then a clergyman stepped forward and proclaimed a need to return to the past. Only by bringing back the “ancient ways” could the Church be saved. And disobedience to the pope would be required.

By the way, that man was Martin Luther. Did we fool you?

The actions of Archbishop Marcel Lefebvre, founder of the Society of St. Pius X, were not nearly as bad as Martin Luther’s. But his move to “save” the Church is based on a similar justification — disobedience to the legitimate authority of the pope.

Archbishop Lefebvre defied Pope John Paul II by ordaining four bishops to preserve the pre-Vatican II traditions of the Church. The pope declared that Archbishop Lefebvre excommunicated himself from the Church after this act.

Many Traditionalists wisely steer clear of Archbishop Lefebvre and the SSPX. Yet some insist that the archbishop was in the right and his ordinations were necessary to preserve the true faith.

Here’s why they’re wrong.

Archbishop Lefebvre infringed on the divine right of the pope.
By ordaining bishops against the pope’s wishes, Archbishop Lefebvre tried to usurp the Roman primacy. Just as Christ alone chose His apostles, so too the Vicar of Christ alone chooses the successors to the apostles. It is the exclusive right of the pope to select, consecrate, and send bishops.

This is the teaching of the Church, going way back to pre-Vatican popes. For example, Pope Pius IX affirmed that Christ gave Peter and his successors the exclusive right to choose bishops. Other popes and councils concur. The question is, why did Archbishop Lefebvre claim to defend tradition while rejecting this MAJOR part of that tradition?

The Church warned Archbishop Lefebvre not to go through with the ordination.
It wasn’t as if Archbishop Lefebvre consecrated the four bishops and then learned about Rome’s disapproval the next morning. Both parties were in correspondence about this for a long time. The Vatican even showed a willingness to meet some of the archbishop’s wishes. But Archbishop Lefebvre decided to take matters into his own hands, which, let’s admit it, shows a real lack of trust in God’s providence.

“But Pope Francis…”
When talking about Archbishop Lefebvre’s problems, it’s common for apologists for the SSPX to immediately point to the current pope: “Well, look at all the horrible stuff Francis has done! Why aren’t we talking about that?”

First of all, many critics of Archbishop Lefebvre (ourselves included) have not shied away from criticizing the craziness going on in the Church today — even among the hierarchy.

Second, deflecting attention away from the archbishop does nothing to absolve his guilt. What he did was wrong. It’s as if someone accused Johnny of lying, but Johnny’s friend responded, “Well, at least he didn’t steal a car like Bobby.” Even if Bobby’s actions were worse, we shouldn’t give Johnny a free pass.

Are there clergymen today who are worse than Archbishop Lefebvre? Of course. But right now we are talking about Archbishop Lefebvre, not them.

As we’ve said before, you can sympathize with Archbishop Lefebvre on many issues. He rightfully pointed out that many clergy seemed intent on destroying so much of our beautiful Catholic tradition.

But Christ is the ultimate head of the Church and He made the pope His vicar on earth. One cannot choose the successors of the apostles in defiance of the pope.

This is the tradition of the Church. If admirers of Archbishop Lefebvre truly support tradition, they need to abide by this truth and stop letting the archbishop off the hook.

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4 Papal Quotes That DESTROY Communism and Socialism

Times are tough in many parts of the world, including first-world countries, and the gap between the rich and the poor is growing. The middle class is falling through that gap into the abyss.

With all the poverty and inequality we see today, you may wonder whether private property is really worth defending.

Communism and socialism can be tempting options in times like these. But don’t be fooled! All communist and socialist regimes have failed to live up to the ideal utopia they’ve promised.

The Church has condemned communism and socialism. If you’re thinking about jumping on either bandwagon, take heed of these warnings from past popes.

Pope Blessed Pius IX, “Qui Pluribus” (1846):
“…Communism, as it is called, [is] a doctrine most opposed to the very natural law. For if this doctrine were accepted, the complete destruction of everyone’s laws, government, property, and even of human society itself would follow.”

Pope Pius IX seemingly had a window into the future. Today’s communist regimes have wreaked havoc on their people. Many of these people are poor and have had fundamental rights taken away. Communist regimes are especially notorious for violating people’s religious liberty.

You simply can’t have a stable society without the right to ownership. The right to private property is part of the natural law. And though God commands us to share our goods with the poor, nowhere in revelation does He condemn private property.

Pope Pius XI, “Quadragesimo Anno” (1931):
“No one can be at the same time a good Catholic and a true socialist.”

Well, we can’t say it more clearly than that, so we’ll move on.

Pope Pius XI, “Divini Redemptoris” (1937):
“Too few have been able to grasp the nature of Communism. The majority instead succumb to its deception, skillfully concealed by the most extravagant promises. By pretending to desire only the betterment of the condition of the working classes, by urging the removal of the very real abuses chargeable to the liberalistic economic order, and by demanding a more equitable distribution of this world’s goods (objectives entirely and undoubtedly legitimate), the Communist takes advantage of the present world-wide economic crisis to draw into the sphere of his influence, even those sections of the populace which on principle reject all forms of materialism and terrorism.”

Pope Pius XI reveals the main reason for communism’s appeal: It identifies real injustices in the world. That’s why it’s attractive to young people who feel disenfranchised by the current economic order.

But as we’ve said, communist regimes are notorious for their injustices. They identify a problem, but fail to deliver a real solution. They have killed millions of people who refused to get with their program.

Pope Benedict XVI, “Deus Caritas Est” (2005):
“The State which would provide everything, absorbing everything into itself, would ultimately become a mere bureaucracy incapable of guaranteeing the very thing which the suffering person — every person — needs: namely, loving personal concern. We do not need a State which regulates and controls everything, but a State which, in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need.”

Pope Benedict XVI hits on two important flaws of an overly powerful state. One, while the state addresses our material concerns, it can’t meet our need for love. That’s why the Church’s charitable activities have always been superior. The Church addresses the whole person — body and soul — and sees in the suffering the face of Christ.

Two, the State shouldn’t snuff out the rights of individuals and communities to control aspects of their own destiny (the principle of subsidiarity).

Don’t let the economic challenges of today fool you into thinking that communism or socialism is the answer. Both these systems have been tried and epically failed.

Of course, no economic system can succeed without being animated by a Christian spirit. And even then, we as Christians are not supposed to look for an earthly utopia.

Our ultimate goal is heaven.

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What to Do (and Not Do) When Someone Miscarries a Child

Miscarriage is a tough subject to talk about, yet it is a common occurrence.

According to statistics, 1 in 4 women will experience a miscarriage. That’s not a small number. And while not every couple experiences the same emotions afterward, many feel isolated and are unable to share their grief.

If you have a friend or relative who has suffered a miscarriage, you may not know how to act around them. Here are some things to do — and avoid — in this situation.

Let them know they’re not alone.
Many people who miscarry experience disenfranchised (or hidden) grief. This occurs when a death or loss isn’t acknowledged or properly grieved. Sometimes people who miscarry wonder if it’s socially acceptable to grieve publically or feel sad, especially if they lost the child at an early stage.

Because disenfranchised grief can cause the mother to hide her pain, it’s important to let her know she’s not alone. Tell her you’re sorry for her loss and you’re available to be a listening ear. Offer any assistance you can and give her the time and space to grieve.

However well-intentioned, don’t force anything on her. Be present, but understand that some people need time to themselves before they’re ready to talk to someone.

Don’t forget the father.
It’s natural to focus on the mother. After all, the child was in her body and she may be dealing with physical and emotional challenges.

But miscarriages affect fathers too. They don’t always grieve as soon as the mother — some may take a year or so to start processing the pain — or in the same ways, but they can feel the loss of their child and carry the wound in their heart.

Make sure you acknowledge the father as well as the mother when you give your condolences and offer to be present for him.

Don’t judge the parents for feeling a sense of relief.
You may know parents who seem unaffected or even relieved by a miscarriage. It can be easy to think they’re heartless for feeling this way.

Actually, such reactions aren’t uncommon, even among pro-life parents. To be clear, this relief rarely comes from the actual death of the child. It’s more likely tied to serious financial or emotional concerns about having another child. At the same time, the parents may feel guilty about their relief. But miscarriages cause a complex web of emotions.

Be aware of this and don’t judge the parents.

It can be tough to discern when to offer your help or comfort to someone who has miscarried a child. But keep these things in mind and pray to God for wisdom. You may be the one who helps the grieving parents open up and begin the journey of healing.

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How to Handle Criticism Like a Pro

Many of us spend too much time trying to make ourselves immune from criticism. Maybe you use filters on your social media photos because you’re afraid people will judge your real looks. Maybe you’re a “yes” man or woman who’s trying to shield your insecurities.

Our culture is increasingly trying to “protect” people from even healthy criticism by labeling it as “hate.” Pointing out that overeating is unhealthy is now “fatphobia.” Even daring to think there are only two genders is “transphobia.”

We have news for you: Criticism is part of life, whether you like it or not. That being said, not all criticism is healthy.

The goal is not to escape all criticism, but to determine which is worth your time and energy.

Here are some tips for handling the criticism that will inevitably come your way.

1. Keep yourself open to healthy criticism.
The virtue of humility helps you realize that you are an imperfect creature who doesn’t have it all figured out. And the virtue of gratitude makes you thankful when someone kindly points out where you can improve.

The key is not to take such criticism personally. Goodhearted people offer you feedback not to hurt you, but to help you become the best version of yourself. Isn’t that what we all want?

2. It’s okay to ignore some criticism.
Humility doesn’t require you to accept or even listen to all criticism. This is especially true if someone is criticizing you out of malice. There’s nothing unchristian about blocking a troll who verbally abuses you on social media.

You also don’t have to pay attention to excessive criticism. Take the YouTube comments section as an example. Many people simply don’t have the time or mental energy to go through and ponder every legitimate critique offered there.

Criticism may also be poorly timed. In his autobiography, C.S. Lewis notes that we are often judged for our real faults, but not at the right time. In such cases, legitimate feedback may do more harm than good.

3. Discern whose criticism is worth your while.
Who’s criticizing you? The answer to this question is key to sifting through the feedback you receive.

Close friends, family members, or a spiritual director are among those you should definitely prioritize. That’s not to say they’re infallible or that you have to listen to everything they say. But you normally should give more weight to their advice.

On the other hand, strangers on the internet shouldn’t consume as much of your time. What do you gain by arguing with a troll who just wants to destroy you?

4. In every case, pray.
Prayer is essential to handling criticism. Ask God to help you discern what feedback you should listen to and which you should ignore. With prayer, even bad criticism can bear fruit. You can offer your wounded pride to God as a sacrifice. It’s also a good occasion to pray for the person who hurt you.

We are broken creatures journeying to heaven. We need a certain amount of criticism to keep us on track. We also need to throw aside criticism that blocks our way.

The good news is that we won’t have to worry about criticism in heaven. What’s more, we’ll finally see and appreciate how the healthy criticism we received in life helped us reach our ultimate union with God.

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Has Pope Francis Lost His Office?

Pope Francis has his fans and detractors. Some people love his easygoing style and openness. Others see him as an enemy of tradition who is wreaking havoc on the Church.

Then there are those who claim that Pope Francis is a heretic who has forfeited the office of the papacy.

Obviously, this is a very serious claim. If true, it means that Francis is acting as an antipope and should not be followed. If false, it’s misleading the faithful and harming the unity of the Body of Christ.

Is Francis still the pope or not? Let’s investigate.

You first have to prove that a pope is heretical.
What is heresy? The Catechism of the Catholic Church defines it as “the obstinate denial or obstinate doubt after the reception of baptism of some truth which is to be believed by divine and Catholic faith.” (These truths are called dogmas. Check out this blog to learn the difference between a doctrine and a dogma.)

That is a very narrow definition. Unfortunately, some Traditionalists use the word “heresy” in a much looser, ambiguous way than the Church. To condemn Pope Francis of heresy, you first have to prove that he committed heresy in the way the Church itself officially understands it (and not the way some sedevacantist podcaster defines it).

You can’t claim a pope is a heretic simply because he says something ambiguously or talks about changing a non-infallible doctrine or discipline.

But what if you could prove that the pope committed heresy?
Some radical Traditionalists appeal to St. Robert Bellarmine as proof that a pope loses his office by committing heresy.

But they leave out another important teaching of this great saint: A Catholic pope or bishop who teaches heresy is not considered a heretic until he is formally judged and convicted by the Church.

Some past Dominican theologians have gone a step further. They said that after a conviction, the faithful should still wait for a council to command them to avoid the pope. And at least one past council has said that Catholics cannot separate themselves from a heretical bishop without a judgment from the Church.

The Code of Canon law states that one who holds office in the Church does not lose his office until it is declared that he lost it. Once again, it’s for the Church to make that call. Individual Catholics don’t have the authority to depose a pope.

So has Pope Francis lost his office?

No.

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