TFTD: What If The Antichrist Isn't What We Expect?

Antichrist 1. Person who will appear in the last days in fulfillment of apocalyptic prophecies to destroy the church and slaughter the saints of God. 2. Spirit of opposition to Christ as expressed in persecution of Christians or restrictions on the free expression of Christian faith.

Kurian, G. T. (2001). Nelson's new Christian dictionary : The authoritative resource on the Christian world. Nashville, Tenn.: Thomas Nelson Pubs.

Thought For the Day

I'd been reading some apocalyptic Christian fiction (the wretched Left Behind and the mediocre Father Elijah).  The general presentation of the Antichrist is a sort of charismatic liberal type who makes some modest proposals which leads the world to a Black Helicopter UN dominated world where Christians are targeted if they hold to their faith.  Many nominal Christians, in this view, are deceived and led to apostatize.

Now there's nothing necessarily wrong with this view.  It merely reflects the concern over deep moral errors the world is falling into in this time.  It also reflects the interpretation of 1 John where the antichrist is said to deny Christ.  Liberals seem to negate Christ as anything more than a good teacher for example.

Yet, would such an Antichrist really be anything more than a physical threat?  The Christian trying to be faithful would most likely immediately spurn the message.  Some might compromise out of fear and then be sorrowful.  But would such an antichrist be a threat to the salvation of Christians?

But in reading these works, I was struck with this thought.  What if the Antichrist isn't a Obama-like liberal but is instead a conservative?  What if his message isn't some sort of terrifying Fascist/Communist monolith, but is instead a conservative who merely wants us to "burn a pinch of incense" at the altar of expedience, to compromise our faith slightly.  To perhaps encourage the faithful to side with a view that appeals to our conservative beliefs but goes against Church teaching.  What if those who refused to go along with this sort of a view were the ones singled out and attacked as standing with the liberals?

Wouldn't that be a danger to many men and women trying to be faithful?  That they might be tempted to compromise slightly – especially if they were convinced the Church was filled with corruption?

Now this Thought for the Day may be completely without merit.  But I do think it is a danger to assume that the only threats to the faith come from the political Left.  Any view, whether Conservative or Liberal, which runs contrary to our faith is to be rejected.  None of us should think that "Because I am not [X], I will not be deceived."

Let us remember the warning of St. Paul:

^12 Therefore, whoever thinks he is standing secure should take care not to fall. (1 Cor. 10:12)

TFTD: What If The Antichrist Isn't What We Expect?

Antichrist 1. Person who will appear in the last days in fulfillment of apocalyptic prophecies to destroy the church and slaughter the saints of God. 2. Spirit of opposition to Christ as expressed in persecution of Christians or restrictions on the free expression of Christian faith.

Kurian, G. T. (2001). Nelson's new Christian dictionary : The authoritative resource on the Christian world. Nashville, Tenn.: Thomas Nelson Pubs.

Thought For the Day

I'd been reading some apocalyptic Christian fiction (the wretched Left Behind and the mediocre Father Elijah).  The general presentation of the Antichrist is a sort of charismatic liberal type who makes some modest proposals which leads the world to a Black Helicopter UN dominated world where Christians are targeted if they hold to their faith.  Many nominal Christians, in this view, are deceived and led to apostatize.

Now there's nothing necessarily wrong with this view.  It merely reflects the concern over deep moral errors the world is falling into in this time.  It also reflects the interpretation of 1 John where the antichrist is said to deny Christ.  Liberals seem to negate Christ as anything more than a good teacher for example.

Yet, would such an Antichrist really be anything more than a physical threat?  The Christian trying to be faithful would most likely immediately spurn the message.  Some might compromise out of fear and then be sorrowful.  But would such an antichrist be a threat to the salvation of Christians?

But in reading these works, I was struck with this thought.  What if the Antichrist isn't a Obama-like liberal but is instead a conservative?  What if his message isn't some sort of terrifying Fascist/Communist monolith, but is instead a conservative who merely wants us to "burn a pinch of incense" at the altar of expedience, to compromise our faith slightly.  To perhaps encourage the faithful to side with a view that appeals to our conservative beliefs but goes against Church teaching.  What if those who refused to go along with this sort of a view were the ones singled out and attacked as standing with the liberals?

Wouldn't that be a danger to many men and women trying to be faithful?  That they might be tempted to compromise slightly – especially if they were convinced the Church was filled with corruption?

Now this Thought for the Day may be completely without merit.  But I do think it is a danger to assume that the only threats to the faith come from the political Left.  Any view, whether Conservative or Liberal, which runs contrary to our faith is to be rejected.  None of us should think that "Because I am not [X], I will not be deceived."

Let us remember the warning of St. Paul:

^12 Therefore, whoever thinks he is standing secure should take care not to fall. (1 Cor. 10:12)

Thought For The Day (TFTD): Confusing Doctrine and Preference

One of the more irritating things I come across in the Catholic blogosphere is the amount of confusion there is over Doctrine vs. Preference.  We see many people throw around the accusation of heresy about things which are not in fact heretical.  There is no obstinate post-baptismal denial about some truth the Catholic faith.  There is no defiance against Church teaching.  Rather the person who throws around the accusation is elevating his or her preferences to the level of doctrine, saying in effect, "I'm right in my practice of the faith.  You do something I disagree with.  Therefore you're heretical (or blasphemous or any other invective)."

Thus people who like Marty Hagen hymns, people who receive the Eucharist in the hand, people who don't have problems with the Ordinary form of the Mass tend to be labeled as anything from heretical to being deceived about the "true" faith.

If one prefers the Gregorian Chant, reception of the Eucharist on the tongue or the Latin Mass of the 1962 missal, fine.  These are elements of Catholicism and so long as they are done from a perspective of what helps them enter a peace of mind to focus on God, that is good.

However, once it becomes an attitude of "I am superior to you!" or "anyone who disagrees is not an authentic Catholic" it is no longer good, but rather it becomes an attitude of pride.

Remember, we're not talking about people who dissent from Catholic moral teaching here.  We're not talking about the Cafeteria Catholic who claims that they are allowed to disobey the Church when she teaches about what we must and must not do.  We are talking about people who fly into a rage because the music director plays Shine Jesus Shine at Mass.

It might not be more than annoyance, but some people go so far as to accuse the magisterium of "heresy."  Such a view is dangerous indeed.  Once we make ourselves the judge of what the Church can and cannot teach, we separate ourselves from the Church when our views part ways from the Catholic teaching.

So let's remember something here…

We aren't the Pope. 

So just because we dislike a thing aesthetically does not make such a thing "wrong."  We have no authority to bind what the Church looses, nor the authority to loose what the Church binds.  If a person feels more comfortable to receive the Eucharist in the hand, and the bishop has permitted it in his diocese, you have no right to look down on that person.  Likewise, if we prefer something which the magisterial authority of the Church decides may no longer be done, the proper attitude is obedience, not defiance.

Otherwise we become guilty of true dissent… having a beam in our eye while focusing on the splinter in the eye of another.

Thought For The Day (TFTD): Confusing Doctrine and Preference

One of the more irritating things I come across in the Catholic blogosphere is the amount of confusion there is over Doctrine vs. Preference.  We see many people throw around the accusation of heresy about things which are not in fact heretical.  There is no obstinate post-baptismal denial about some truth the Catholic faith.  There is no defiance against Church teaching.  Rather the person who throws around the accusation is elevating his or her preferences to the level of doctrine, saying in effect, "I'm right in my practice of the faith.  You do something I disagree with.  Therefore you're heretical (or blasphemous or any other invective)."

Thus people who like Marty Hagen hymns, people who receive the Eucharist in the hand, people who don't have problems with the Ordinary form of the Mass tend to be labeled as anything from heretical to being deceived about the "true" faith.

If one prefers the Gregorian Chant, reception of the Eucharist on the tongue or the Latin Mass of the 1962 missal, fine.  These are elements of Catholicism and so long as they are done from a perspective of what helps them enter a peace of mind to focus on God, that is good.

However, once it becomes an attitude of "I am superior to you!" or "anyone who disagrees is not an authentic Catholic" it is no longer good, but rather it becomes an attitude of pride.

Remember, we're not talking about people who dissent from Catholic moral teaching here.  We're not talking about the Cafeteria Catholic who claims that they are allowed to disobey the Church when she teaches about what we must and must not do.  We are talking about people who fly into a rage because the music director plays Shine Jesus Shine at Mass.

It might not be more than annoyance, but some people go so far as to accuse the magisterium of "heresy."  Such a view is dangerous indeed.  Once we make ourselves the judge of what the Church can and cannot teach, we separate ourselves from the Church when our views part ways from the Catholic teaching.

So let's remember something here…

We aren't the Pope. 

So just because we dislike a thing aesthetically does not make such a thing "wrong."  We have no authority to bind what the Church looses, nor the authority to loose what the Church binds.  If a person feels more comfortable to receive the Eucharist in the hand, and the bishop has permitted it in his diocese, you have no right to look down on that person.  Likewise, if we prefer something which the magisterial authority of the Church decides may no longer be done, the proper attitude is obedience, not defiance.

Otherwise we become guilty of true dissent… having a beam in our eye while focusing on the splinter in the eye of another.

Works Alone: The Protestant Claim that Slanders and Libels Catholicism

libel

[Arnobius of Sicca note: Ugh… I meant "Libel" but typed "slander."  Edited to fix]

■ n.

1 Law the publication of a false statement that is damaging to a person’s reputation. Compare with slander.

† such a statement; a written defamation.

1 Law defame by publishing a libel.

Soanes, C., & Stevenson, A. (2004). Concise Oxford English dictionary (11th ed.). Oxford: Oxford University Press.

Introduction

I've been forcing myself to read the novel Left Behind (I figure I should be aware of famous works, even if I think they are in error), which is a story about the so-called Rapture.  As I do so, I am reminded of a theme among certain Protestants (often repeated) which is an act of libel against the Catholic Church.  That is the claim that Catholics believe we earn our salvation by doing "good works," and we are "owed" salvation if we do enough regardless of whether or not we believe in Christ.

Such a statement is so much repeated, especially among certain Evangelicals and Fundamentalists, that many would be surprised to learn we do not believe this at all.

That's right… one of the major arguments used to denounce the Catholic Church is a complete falsehood.

Some Evidence

Let's not get into an argument about whether I am "deceived" about what the Catholic Church really teaches.  We'll do this by pointing not to my own writings, but to what the Church herself says about justification, grace and works.

In terms of Justification:

1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life:⁴⁰

• But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.⁴¹ (Catechism of the Catholic Church)

We believe when it comes to Grace:

1996 Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life.⁴⁶

1997 Grace is a participation in the life of God. It introduces us into the intimacy of Trinitarian life: by Baptism the Christian participates in the grace of Christ, the Head of his Body. As an "adopted son" he can henceforth call God "Father," in union with the only Son. He receives the life of the Spirit who breathes charity into him and who forms the Church.

1998 This vocation to eternal life is supernatural. It depends entirely on God's gratuitous initiative, for he alone can reveal and give himself. It surpasses the power of human intellect and will, as that of every other creature.⁴⁷ (Catechism of the Catholic Church)

When it comes to merit, we profess:

2007 With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator.

2008 The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. the fatherly action of God is first on his own initiative, and then follows man's free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man's merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit.

2009 Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God's gratuitous justice. This is our right by grace, the full right of love, making us "co-heirs" with Christ and worthy of obtaining "the promised inheritance of eternal life."⁶⁰ The merits of our good works are gifts of the divine goodness.⁶¹ "Grace has gone before us; now we are given what is due.... Our merits are God's gifts."⁶²

Nor is this merely a late change as some might accuse.  The Catechism of the Council of Trent  of the 16th century says:

For the grace of Christ is seen to abound more, inasmuch as it communicates to us not only what He merited and paid of Himself alone, but also what, as Head, He merited and paid in His members, that is, in holy and just men. Hence it can be seen how such great weight and dignity belong to the good actions of the pious. For Christ our Lord continually infuses His grace into the devout soul united to Him by charity, as the head to the members, or as the vine through the branches. This grace always precedes, accompanies and follows our good works, and without it we can have no merit, nor can we at all satisfy God.  (emphasis added)

I believe this evidence should be enough to demonstrate that we believe our justification, grace and merits come from God and (if one follows the links) even the good we do is made possible by God.

I think it should be clear that the person who claims the Catholic believes God "owes" us anything on the grounds we "earn" our salvation by doing works slanders or libels us (depending on whether the accuser speaks or writes).  We have no belief whatsoever about doing [X] amount of works or saying [Y] number of prayers will guarantee us Heaven.  We believe God calls us to be faithful to Him and carry out His commands out of love for Him.  Christ has said, "If you love me, you will keep my commandments" (John 14:15).  In a relationship of love, a person doesn't ask "How much do I have to do?"  The person who loves does what he or she does as an expression of love.

The Implication

Now the person who repeats such a claim may not be acting with malice.  He or she may sincerely believe what is said against us.

That does not let the individual off the hook however.  To repeat a claim without finding out if it is true is unjust indeed.  If I should repeat that Jones is a murderer simply on the grounds I have been told this, I am to blame for repeating a slander if Jones is innocent.

There's also another serious implication here: Protestantism has at least one false premise in its rejection of Catholicism.

Think of it.  One of the reasons of the rejection of the Catholic Church was the belief that the Church put a person on an endless and futile quest to do "enough" to earn salvation.  Yet we don't believe what we are accused of.  Thus one justification for breaking away is… unjustified.  In placing Sola Fide in opposition to "Works Alone" a straw man fallacy is committed.

1. The Catholic Church Holds [X]
2. The Anti-Catholic presents the Church as holding [Y] (a distortion of [X])
3. Position [Y] is attacked.
4. The illusion is The Catholic Church has been refuted on [X]

The truth is, the attack on [Y] is irrelevant.  The Church teaching is [X] and it is [X] which needs to be examined.

To continue to accuse the Church of [Y] is to slander or libel the Church, whether through malice or negligence.

negligence

■ n. failure to take proper care over something.

† Law breach of a duty of care which results in damage.

Soanes, C., & Stevenson, A. (2004). Concise Oxford English dictionary (11th ed.). Oxford: Oxford University Press.

Works Alone: The Protestant Claim that Slanders and Libels Catholicism

libel

[Arnobius of Sicca note: Ugh… I meant "Libel" but typed "slander."  Edited to fix]

■ n.

1 Law the publication of a false statement that is damaging to a person’s reputation. Compare with slander.

† such a statement; a written defamation.

1 Law defame by publishing a libel.

Soanes, C., & Stevenson, A. (2004). Concise Oxford English dictionary (11th ed.). Oxford: Oxford University Press.

Introduction

I've been forcing myself to read the novel Left Behind (I figure I should be aware of famous works, even if I think they are in error), which is a story about the so-called Rapture.  As I do so, I am reminded of a theme among certain Protestants (often repeated) which is an act of libel against the Catholic Church.  That is the claim that Catholics believe we earn our salvation by doing "good works," and we are "owed" salvation if we do enough regardless of whether or not we believe in Christ.

Such a statement is so much repeated, especially among certain Evangelicals and Fundamentalists, that many would be surprised to learn we do not believe this at all.

That's right… one of the major arguments used to denounce the Catholic Church is a complete falsehood.

Some Evidence

Let's not get into an argument about whether I am "deceived" about what the Catholic Church really teaches.  We'll do this by pointing not to my own writings, but to what the Church herself says about justification, grace and works.

In terms of Justification:

1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life:⁴⁰

• But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.⁴¹ (Catechism of the Catholic Church)

We believe when it comes to Grace:

1996 Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life.⁴⁶

1997 Grace is a participation in the life of God. It introduces us into the intimacy of Trinitarian life: by Baptism the Christian participates in the grace of Christ, the Head of his Body. As an "adopted son" he can henceforth call God "Father," in union with the only Son. He receives the life of the Spirit who breathes charity into him and who forms the Church.

1998 This vocation to eternal life is supernatural. It depends entirely on God's gratuitous initiative, for he alone can reveal and give himself. It surpasses the power of human intellect and will, as that of every other creature.⁴⁷ (Catechism of the Catholic Church)

When it comes to merit, we profess:

2007 With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator.

2008 The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. the fatherly action of God is first on his own initiative, and then follows man's free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man's merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit.

2009 Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God's gratuitous justice. This is our right by grace, the full right of love, making us "co-heirs" with Christ and worthy of obtaining "the promised inheritance of eternal life."⁶⁰ The merits of our good works are gifts of the divine goodness.⁶¹ "Grace has gone before us; now we are given what is due.... Our merits are God's gifts."⁶²

Nor is this merely a late change as some might accuse.  The Catechism of the Council of Trent  of the 16th century says:

For the grace of Christ is seen to abound more, inasmuch as it communicates to us not only what He merited and paid of Himself alone, but also what, as Head, He merited and paid in His members, that is, in holy and just men. Hence it can be seen how such great weight and dignity belong to the good actions of the pious. For Christ our Lord continually infuses His grace into the devout soul united to Him by charity, as the head to the members, or as the vine through the branches. This grace always precedes, accompanies and follows our good works, and without it we can have no merit, nor can we at all satisfy God.  (emphasis added)

I believe this evidence should be enough to demonstrate that we believe our justification, grace and merits come from God and (if one follows the links) even the good we do is made possible by God.

I think it should be clear that the person who claims the Catholic believes God "owes" us anything on the grounds we "earn" our salvation by doing works slanders or libels us (depending on whether the accuser speaks or writes).  We have no belief whatsoever about doing [X] amount of works or saying [Y] number of prayers will guarantee us Heaven.  We believe God calls us to be faithful to Him and carry out His commands out of love for Him.  Christ has said, "If you love me, you will keep my commandments" (John 14:15).  In a relationship of love, a person doesn't ask "How much do I have to do?"  The person who loves does what he or she does as an expression of love.

The Implication

Now the person who repeats such a claim may not be acting with malice.  He or she may sincerely believe what is said against us.

That does not let the individual off the hook however.  To repeat a claim without finding out if it is true is unjust indeed.  If I should repeat that Jones is a murderer simply on the grounds I have been told this, I am to blame for repeating a slander if Jones is innocent.

There's also another serious implication here: Protestantism has at least one false premise in its rejection of Catholicism.

Think of it.  One of the reasons of the rejection of the Catholic Church was the belief that the Church put a person on an endless and futile quest to do "enough" to earn salvation.  Yet we don't believe what we are accused of.  Thus one justification for breaking away is… unjustified.  In placing Sola Fide in opposition to "Works Alone" a straw man fallacy is committed.

1. The Catholic Church Holds [X]
2. The Anti-Catholic presents the Church as holding [Y] (a distortion of [X])
3. Position [Y] is attacked.
4. The illusion is The Catholic Church has been refuted on [X]

The truth is, the attack on [Y] is irrelevant.  The Church teaching is [X] and it is [X] which needs to be examined.

To continue to accuse the Church of [Y] is to slander or libel the Church, whether through malice or negligence.

negligence

■ n. failure to take proper care over something.

† Law breach of a duty of care which results in damage.

Soanes, C., & Stevenson, A. (2004). Concise Oxford English dictionary (11th ed.). Oxford: Oxford University Press.

The Sooner We Realize America Is No Longer Free, The Sooner We Can Take Action

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The Sooner We Realize America Is No Longer Free, The Sooner We Can Take Action

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On Dissent: Fundamental Issues in Understanding Church Teaching

Introduction

^25 You say, “The LORD’S way is not fair!” Hear now, house of Israel: Is it my way that is unfair, or rather, are not your ways unfair?

^26 When a virtuous man turns away from virtue to commit iniquity, and dies, it is because of the iniquity he committed that he must die.

^27 But if a wicked man, turning from the wickedness he has committed, does what is right and just, he shall preserve his life;

^28 since he has turned away from all the sins which he committed, he shall surely live, he shall not die.

^29 And yet the house of Israel says, “The LORD’S way is not fair!” Is it my way that is not fair, house of Israel, or rather, is it not that your ways are not fair?

^30 Therefore I will judge you, house of Israel, each one according to his ways, says the Lord GOD. Turn and be converted from all your crimes, that they may be no cause of guilt for you.

^31 Cast away from you all the crimes you have committed, and make for yourselves a new heart and a new spirit. Why should you die, O house of Israel?

^32 For I have no pleasure in the death of anyone who dies, says the Lord GOD. Return and live! (Ezekiel 18:25-32)

For one outside the Church, or for one inside the Church who does not understand a certain teaching, it is easy to be led astray by the concept of "If the Church would change its teaching on [X], things would be better."  Other times, the Church stands accused of hating people who live in opposition to their teachings.

Such views demonstrate a fundamental error.  Before we can ask "Why doesn't the Church change the teaching on [X]," we must first act whether the Church believes she even can change the teachings.

With this in mind, we need to address some fundamentals which show the problem with the objections to Church teaching and demands that she change.  Understanding these will help us to see why the Church believes she cannot change and also to see why dissent is unacceptable for one who professes to believe what the Church teaches.

Principle #1: We Believe Christ is the Head of the Catholic Church

While certain anti-Catholics deny we are even Christian, and many non-Catholics believe we mix human error in with Christ's teaching, Catholics do believe Christ is the head of the Church.  Therefore what the Church can make decisions on depends on what Christ has commanded.  If the Church believes Christ has commanded a thing, we cannot forbid it.  If the Church believes Christ has forbidden a thing, we cannot permit it.

This is an important point because regardless of whether a person accepts or rejects the claims of the Catholic Church, we believe that we cannot do otherwise and still remain faithful to our Lord Jesus Christ.

This is why the Catholic Church will never permit "Gay Marriage" or Remarriage if a person who is divorced still has a valid marriage.  We believe to sanction things which God has forbidden is to be doing evil.

Principle #2: We Believe Christ Entrusted His Church to the Apostles and their Successors

We reject the notion that any person can determine what is good and evil on their own authority.  We believe that Jesus Christ entrusted His Church to His Apostles and gave them the authority and the responsibility to carry out His Great Commission.  We believe that it was to them who were given the authority to determine what is and is not in keeping with the teachings of Christ – and that He protects His Church from teaching error on what we must do to be saved.

When one recognizes this as a Catholic belief, one can see that the Catholic individual who says "I disagree" has no authority whatsoever impose their vision on the Church in defiance of the Magisterium.  Yes individuals within the Church (including bishops) can fall into error when they deviate from the teaching of the Church.  It does not follow that the Church as a whole errs when one bishop does.

Moreover, one cannot place the vox populi in opposition to the magisterium and say, "The people all agree on [X] and the Bishops disagree.  Therefore the bishops are wrong!"  That's an argumentum ad populum fallacy (Just because 50%+1, 75% or 99% of a people believe [X] does not make [X] true).  Since we believe the authority within the Church comes from Christ, we must realize that the responsibility to determine whether a view is compatible with Christ's teaching falls on the magisterium, not on us.

Principle #3: A Person Running Afoul of Church Teaching is NOT the Fault of the Church

Many people who find themselves at odds with Church teaching often use the argument of, "God wouldn't want me to suffer so the Church is wrong in insisting on [X]."

The woman who wants to be ordained a priest, a person divorced where the marriage was valid, the couple wanting contraception, the woman who thinks she "needs" an abortion, the person with homosexual tendencies who wants "Gay Marriage" often accuse the Church of being bureaucratic, of being heartless, of being "homophobic," of being "anti-woman."  These are actually ad hominem attacks.  They assume that the individual is in the right, and the Church is "horrible" for not giving them what they want.

The fact of the matter is, the person who finds himself or herself in opposition to the Catholic teaching is not there because the Church put that person there.  The individual has chosen a thing in opposition to what the Church believes she is obligated to do to be faithful to Christ.

Msgr. Ronald Knox makes this point impressively clear, when he wrote:

Here is another suggestion, which may not be without its value – if you find yourself thus apparently deserted by the light of faith, do not fluster and baffle your imagination by presenting to it all the most difficult doctrines of the Christian religion, those which unbelievers find it easiest to attack; do not be asking yourself, "Can I really believe marriage is indissoluble?  Can I really believe that it is possible to go to hell as the punishment for one mortal sin?"  Keep your attention fixed to the main point, which is a single point – Can I trust the Catholic Church as the final repository of revealed truth?  If you can, all the rest follows; if you cannot, it makes little difference what else you believe or disbelieve.

(In Soft Garments, pages 113-114).

If the Church is the final repository of revealed truth intended by Christ, then to fight against the Church is to fight against Christ (See Acts 9:4-5).  If she is not this final repository, it is irrelevant what she says to begin with.  However, since Catholics do believe that the authority of the Church is given to her by Christ, the person who is at odds with the Church teaching truly needs to consider on what basis they are so certain they are in the right and the teaching authority of the Church is in the wrong.

Principle #4: Either the Church of Christ or A False Church

Thus the dissenting Catholic has to come to terms with this.  If the Catholic Church is what she claims to be, then she must be heeded.  If she is not what she claims to be she is either incredibly deluded or a monstrous fraud.  Thus the dissenter stands judged either way:

1. If the dissenter believes The Catholic Church is Christ's Church, then at the Final Judgment they can be asked, "Why did you not heed her?"
2. BUT, if they believe the Catholic Church is not Christ's Church, then at the Final Judgment they can be asked, "Why did you remain within her?" 

The anti-Catholic is in error, but at least is acting in according to what he or she believes in rejecting the Church.  Remember, the Catholic Church believes her magisterium is protected from error in teaching on faith and morals – in other words, we believe she will not lead people to damnation by teaching falsely on issues of salvation because God protects her from teaching error.  Now since these issues of morality which some dissent from do pertain to salvation, we must conclude that either this is true and the dissenter is in error or else the Church teaches falsely about her very nature.

Principle #5: The Dissenter Has No Justification For Rebellion.  Their Dissent is Merely A Refusal to Accept They Are Doing Wrong

One day as he was teaching the people in the temple area and proclaiming the good news, the chief priests and scribes, together with the elders, approached him and said to him, “Tell us, by what authority are you doing these things? Or who is the one who gave you this authority?”

^He said to them in reply, “I shall ask you a question. Tell me, was John’s baptism of heavenly or of human origin?”

They discussed this among themselves, and said, “If we say, ‘Of heavenly origin,’ he will say, ‘Why did you not believe him?’ ^But if we say, ‘Of human origin,’ then all the people will stone us, for they are convinced that John was a prophet.”

^So they answered that they did not know from where it came.

^Then Jesus said to them, “Neither shall I tell you by what authority I do these things.” (Luke 20:1-8)

The contradiction for the dissenter is that they deny that the Church has the authority to teach as they do on an issue they disagree with while giving themselves the authority to go against anything they dislike.   We have the right to question the authority they cite in rejecting the authority of the Church, and not merely accept their conclusion ("The Church is bad!").

A dissenter may say, "God doesn't want me to suffer.  The Church teaching makes me suffer.  Therefore the Church is acting against God"  I say that is a misstating of the issue.  God doesn't desire the destruction of the sinner, but that he or she will repent (See Ezekiel 18:25-32).  If we accept that the Catholic Church is the Church Christ willed and gave authority to (and if one does not accept that, the question immediately comes up, "Then why remain within her?"), then we certainly need to consider the possibility that we are in the wrong, not the Church.

The principle of dissent essentially claims that when a person is at odds with the Church, it is the fault of the Church, that the Magisterium is wrong and the dissenter is right.  But to make such a statement requires something more than mere feelings.  It requires a demonstration why we should accept their claims.

Yet, the dissenter does not offer any justification why we should hold their view to be true.  Rather, we see the appeal to pity fallacy.  An example is shown about how some person is doomed to a life of loneliness if the Church forbids "Gay marriage" or refuses to grant an annulment when the previous marriage is valid.  We can see it when a person claims some poor mother is doomed to have to care for too many children because the Church condemns contraception.  Or that the Church dooms a woman to give birth to a deformed child or a rapist's child because she condemns abortion.

All of these cases are used to appeal to a person's sense of pity, but not one of them answers the question of how it follows that the Church teaching is wrong.  One can make an appeal to pity to act against any obligation ("Your putting my son in prison means he won't be there to support me.  If only murder wasn't outlawed, you wouldn't put him in prison!"), but it doesn't make the prohibition wrong just because someone puts himself at odds with the law and has to suffer the consequences.

Principle #6: Just Because The Dissenter Does Not See the Reason for a Church Teaching Does Not Mean There Is No Reason

In the matter of reforming things, as distinct from deforming them, there is one plain and simple principle; a principle which will probably be called a paradox. There exists in such a case a certain institution or law; let us say, for the sake of simplicity, a fence or gate erected across a road. The more modern type of reformer goes gaily up to it and says, “I don’t see the use of this; let us clear it away.” To which the more intelligent type of reformer will do well to answer: “If you don’t see the use of it, I certainly won’t let you clear it away. Go away and think. Then when you can come back and tell me that you do see the use of it, I may allow you to destroy it.”

This paradox rests on the most elementary common sense. The gate or fence did not grow there. It was not set up by somnambulists who built it in their sleep. It is highly improbable that it was put there by escaped lunatics who were for some reason loose in the street. Some person had some reason for thinking it would be a good idea for somebody. And until we know what that reason was, we cannot judge whether that reason was reasonable. It is extremely probable that we have overlooked some whole aspect of the question, if something set up by human beings like ourselves seems to be entirely meaningless and mysterious.

— G.K. Chesterton “The Drift from Domesticity”. Brave New Family. Ignatius Press. 1990. Page 53

The Argument from Ignorance Fallacy essentially argues that because one is not aware of anything to disprove a position it means the position must be true.  The problem with such a position is that it presumes that because one is not aware of an objection to a view it must mean there is no valid objection to the view.  GK Chesterton points out that the existence of a thing which we do not understand the reason for does not mean there is no reason.  We cannot assume that our ignorance about why a thing is as it is justifies making a change.

We can presumably look into the reasons for a thing and see why a thing is done.  From the knowledge of the reasons, we can judge whether a law is justified or arbitrary for example.  Moreover we can also take the reasons for a thing existing to judge our own reasons for wanting it removed.  Once we know why the Church teaches [X], we can look at our motives for dissenting from [X] and perhaps discover that our motive is not some high minded "principle of the thing," but rather a desire not to be inconvenienced or a fear of the consequences for our actions.

Principle #7: Vincible Ignorance Means We Are Responsible For What We Do Not Know

The Church teaches there are two types of ignorance, Invincible Ignorance or Vincible Ignorance.  Invincible Ignorance means it is impossible to learn something no matter how much we study.  For example, it is impossible right now to learn whether life exists in outer space.  We have found no evidence, but that lack of evidence covers only a small portion of the universe.   The result is, no person can learn the definite truth about life in outer space, no matter how much they study because it is impossible to discover this information at this time.  As a result the person who does not believe in extraterrestrial life is not to be blamed for his belief if he turns out to be wrong.  You can't be held responsible for what is impossible for you to learn.

Vincible Ignorance however is a matter where we could learn the truth if we had bothered to look.  If I am a hunter and I see movement in the bush, I could take the time to determine whether the target is a deer or another hunter.  If I fire on the movement without checking and kill another hunter, I acted out of ignorance, but my ignorance could have been corrected if I had bothered to take the time to learn.

Because Catholics believe that Christ is the head of the Church and that He protects the Magisterium from error when they teach on issues of salvation (again, if one denies this, we can ask "Why remain within the Church?"), and because they do not keep such teachings secret, we cannot claim it is impossible to know what God wills in terms of what we are to do to behave in accordance with God's will.  The internet allows us to access the official teachings of the Church.  The catechism is online.  The Code of canon law is online.  Papal Encyclicals are online (also here).  This isn't the 12th century where many could not read and books were expensive.  Regardless of how well the Vatican may adapt to the Internet, we can't say that the true teachings of the Church can't be found.  We can't say that because we don't know the reason for the Church teaching, we don't have to follow it.  We can learn!

If we refuse to learn, we have nobody to blame but ourselves.

Conclusion: What Every Catholic Must Recognize To Be Faithfully Catholic

^14 “Now, therefore, fear the LORD and serve him completely and sincerely. Cast out the gods your fathers served beyond the River and in Egypt, and serve the LORD.

^{15 }If it does not please you to serve the LORD, decide today whom you will serve, the gods your fathers served beyond the River or the gods of the Amorites in whose country you are dwelling. As for me and my household, we will serve the LORD.” (Joshua 24:14-15)

Ultimately anyone who finds themselves struggling with a decision of morality needs to recognize that with Original Sin, with our fears and our emotions, we can be led astray if we rely on ourselves.  We need to realize that as Catholics, we have been given the grace to be a part of the Church Christ willed, and that He gave the authority to carry out His mission.  The Church is not merely a human institution inventing all sorts of laws in a mad quest for power.

Always we need to remember what Msgr. Ronald Knox wrote: 

Can I trust the Catholic Church as the final repository of revealed truth? If you can, all the rest follows; if you cannot, it makes little difference what else you believe or disbelieve.

If we believe the Catholic Church is what she claims to be, it follows we can accept what she teaches.  If one rejects this principle, it makes no sense to even remain in the Church as she would have no authority.

On Dissent: Fundamental Issues in Understanding Church Teaching

Introduction

^25 You say, “The LORD’S way is not fair!” Hear now, house of Israel: Is it my way that is unfair, or rather, are not your ways unfair?

^26 When a virtuous man turns away from virtue to commit iniquity, and dies, it is because of the iniquity he committed that he must die.

^27 But if a wicked man, turning from the wickedness he has committed, does what is right and just, he shall preserve his life;

^28 since he has turned away from all the sins which he committed, he shall surely live, he shall not die.

^29 And yet the house of Israel says, “The LORD’S way is not fair!” Is it my way that is not fair, house of Israel, or rather, is it not that your ways are not fair?

^30 Therefore I will judge you, house of Israel, each one according to his ways, says the Lord GOD. Turn and be converted from all your crimes, that they may be no cause of guilt for you.

^31 Cast away from you all the crimes you have committed, and make for yourselves a new heart and a new spirit. Why should you die, O house of Israel?

^32 For I have no pleasure in the death of anyone who dies, says the Lord GOD. Return and live! (Ezekiel 18:25-32)

For one outside the Church, or for one inside the Church who does not understand a certain teaching, it is easy to be led astray by the concept of "If the Church would change its teaching on [X], things would be better."  Other times, the Church stands accused of hating people who live in opposition to their teachings.

Such views demonstrate a fundamental error.  Before we can ask "Why doesn't the Church change the teaching on [X]," we must first act whether the Church believes she even can change the teachings.

With this in mind, we need to address some fundamentals which show the problem with the objections to Church teaching and demands that she change.  Understanding these will help us to see why the Church believes she cannot change and also to see why dissent is unacceptable for one who professes to believe what the Church teaches.

Principle #1: We Believe Christ is the Head of the Catholic Church

While certain anti-Catholics deny we are even Christian, and many non-Catholics believe we mix human error in with Christ's teaching, Catholics do believe Christ is the head of the Church.  Therefore what the Church can make decisions on depends on what Christ has commanded.  If the Church believes Christ has commanded a thing, we cannot forbid it.  If the Church believes Christ has forbidden a thing, we cannot permit it.

This is an important point because regardless of whether a person accepts or rejects the claims of the Catholic Church, we believe that we cannot do otherwise and still remain faithful to our Lord Jesus Christ.

This is why the Catholic Church will never permit "Gay Marriage" or Remarriage if a person who is divorced still has a valid marriage.  We believe to sanction things which God has forbidden is to be doing evil.

Principle #2: We Believe Christ Entrusted His Church to the Apostles and their Successors

We reject the notion that any person can determine what is good and evil on their own authority.  We believe that Jesus Christ entrusted His Church to His Apostles and gave them the authority and the responsibility to carry out His Great Commission.  We believe that it was to them who were given the authority to determine what is and is not in keeping with the teachings of Christ – and that He protects His Church from teaching error on what we must do to be saved.

When one recognizes this as a Catholic belief, one can see that the Catholic individual who says "I disagree" has no authority whatsoever impose their vision on the Church in defiance of the Magisterium.  Yes individuals within the Church (including bishops) can fall into error when they deviate from the teaching of the Church.  It does not follow that the Church as a whole errs when one bishop does.

Moreover, one cannot place the vox populi in opposition to the magisterium and say, "The people all agree on [X] and the Bishops disagree.  Therefore the bishops are wrong!"  That's an argumentum ad populum fallacy (Just because 50%+1, 75% or 99% of a people believe [X] does not make [X] true).  Since we believe the authority within the Church comes from Christ, we must realize that the responsibility to determine whether a view is compatible with Christ's teaching falls on the magisterium, not on us.

Principle #3: A Person Running Afoul of Church Teaching is NOT the Fault of the Church

Many people who find themselves at odds with Church teaching often use the argument of, "God wouldn't want me to suffer so the Church is wrong in insisting on [X]."

The woman who wants to be ordained a priest, a person divorced where the marriage was valid, the couple wanting contraception, the woman who thinks she "needs" an abortion, the person with homosexual tendencies who wants "Gay Marriage" often accuse the Church of being bureaucratic, of being heartless, of being "homophobic," of being "anti-woman."  These are actually ad hominem attacks.  They assume that the individual is in the right, and the Church is "horrible" for not giving them what they want.

The fact of the matter is, the person who finds himself or herself in opposition to the Catholic teaching is not there because the Church put that person there.  The individual has chosen a thing in opposition to what the Church believes she is obligated to do to be faithful to Christ.

Msgr. Ronald Knox makes this point impressively clear, when he wrote:

Here is another suggestion, which may not be without its value – if you find yourself thus apparently deserted by the light of faith, do not fluster and baffle your imagination by presenting to it all the most difficult doctrines of the Christian religion, those which unbelievers find it easiest to attack; do not be asking yourself, "Can I really believe marriage is indissoluble?  Can I really believe that it is possible to go to hell as the punishment for one mortal sin?"  Keep your attention fixed to the main point, which is a single point – Can I trust the Catholic Church as the final repository of revealed truth?  If you can, all the rest follows; if you cannot, it makes little difference what else you believe or disbelieve.

(In Soft Garments, pages 113-114).

If the Church is the final repository of revealed truth intended by Christ, then to fight against the Church is to fight against Christ (See Acts 9:4-5).  If she is not this final repository, it is irrelevant what she says to begin with.  However, since Catholics do believe that the authority of the Church is given to her by Christ, the person who is at odds with the Church teaching truly needs to consider on what basis they are so certain they are in the right and the teaching authority of the Church is in the wrong.

Principle #4: Either the Church of Christ or A False Church

Thus the dissenting Catholic has to come to terms with this.  If the Catholic Church is what she claims to be, then she must be heeded.  If she is not what she claims to be she is either incredibly deluded or a monstrous fraud.  Thus the dissenter stands judged either way:

1. If the dissenter believes The Catholic Church is Christ's Church, then at the Final Judgment they can be asked, "Why did you not heed her?"
2. BUT, if they believe the Catholic Church is not Christ's Church, then at the Final Judgment they can be asked, "Why did you remain within her?" 

The anti-Catholic is in error, but at least is acting in according to what he or she believes in rejecting the Church.  Remember, the Catholic Church believes her magisterium is protected from error in teaching on faith and morals – in other words, we believe she will not lead people to damnation by teaching falsely on issues of salvation because God protects her from teaching error.  Now since these issues of morality which some dissent from do pertain to salvation, we must conclude that either this is true and the dissenter is in error or else the Church teaches falsely about her very nature.

Principle #5: The Dissenter Has No Justification For Rebellion.  Their Dissent is Merely A Refusal to Accept They Are Doing Wrong

One day as he was teaching the people in the temple area and proclaiming the good news, the chief priests and scribes, together with the elders, approached him and said to him, “Tell us, by what authority are you doing these things? Or who is the one who gave you this authority?”

^He said to them in reply, “I shall ask you a question. Tell me, was John’s baptism of heavenly or of human origin?”

They discussed this among themselves, and said, “If we say, ‘Of heavenly origin,’ he will say, ‘Why did you not believe him?’ ^But if we say, ‘Of human origin,’ then all the people will stone us, for they are convinced that John was a prophet.”

^So they answered that they did not know from where it came.

^Then Jesus said to them, “Neither shall I tell you by what authority I do these things.” (Luke 20:1-8)

The contradiction for the dissenter is that they deny that the Church has the authority to teach as they do on an issue they disagree with while giving themselves the authority to go against anything they dislike.   We have the right to question the authority they cite in rejecting the authority of the Church, and not merely accept their conclusion ("The Church is bad!").

A dissenter may say, "God doesn't want me to suffer.  The Church teaching makes me suffer.  Therefore the Church is acting against God"  I say that is a misstating of the issue.  God doesn't desire the destruction of the sinner, but that he or she will repent (See Ezekiel 18:25-32).  If we accept that the Catholic Church is the Church Christ willed and gave authority to (and if one does not accept that, the question immediately comes up, "Then why remain within her?"), then we certainly need to consider the possibility that we are in the wrong, not the Church.

The principle of dissent essentially claims that when a person is at odds with the Church, it is the fault of the Church, that the Magisterium is wrong and the dissenter is right.  But to make such a statement requires something more than mere feelings.  It requires a demonstration why we should accept their claims.

Yet, the dissenter does not offer any justification why we should hold their view to be true.  Rather, we see the appeal to pity fallacy.  An example is shown about how some person is doomed to a life of loneliness if the Church forbids "Gay marriage" or refuses to grant an annulment when the previous marriage is valid.  We can see it when a person claims some poor mother is doomed to have to care for too many children because the Church condemns contraception.  Or that the Church dooms a woman to give birth to a deformed child or a rapist's child because she condemns abortion.

All of these cases are used to appeal to a person's sense of pity, but not one of them answers the question of how it follows that the Church teaching is wrong.  One can make an appeal to pity to act against any obligation ("Your putting my son in prison means he won't be there to support me.  If only murder wasn't outlawed, you wouldn't put him in prison!"), but it doesn't make the prohibition wrong just because someone puts himself at odds with the law and has to suffer the consequences.

Principle #6: Just Because The Dissenter Does Not See the Reason for a Church Teaching Does Not Mean There Is No Reason

In the matter of reforming things, as distinct from deforming them, there is one plain and simple principle; a principle which will probably be called a paradox. There exists in such a case a certain institution or law; let us say, for the sake of simplicity, a fence or gate erected across a road. The more modern type of reformer goes gaily up to it and says, “I don’t see the use of this; let us clear it away.” To which the more intelligent type of reformer will do well to answer: “If you don’t see the use of it, I certainly won’t let you clear it away. Go away and think. Then when you can come back and tell me that you do see the use of it, I may allow you to destroy it.”

This paradox rests on the most elementary common sense. The gate or fence did not grow there. It was not set up by somnambulists who built it in their sleep. It is highly improbable that it was put there by escaped lunatics who were for some reason loose in the street. Some person had some reason for thinking it would be a good idea for somebody. And until we know what that reason was, we cannot judge whether that reason was reasonable. It is extremely probable that we have overlooked some whole aspect of the question, if something set up by human beings like ourselves seems to be entirely meaningless and mysterious.

— G.K. Chesterton “The Drift from Domesticity”. Brave New Family. Ignatius Press. 1990. Page 53

The Argument from Ignorance Fallacy essentially argues that because one is not aware of anything to disprove a position it means the position must be true.  The problem with such a position is that it presumes that because one is not aware of an objection to a view it must mean there is no valid objection to the view.  GK Chesterton points out that the existence of a thing which we do not understand the reason for does not mean there is no reason.  We cannot assume that our ignorance about why a thing is as it is justifies making a change.

We can presumably look into the reasons for a thing and see why a thing is done.  From the knowledge of the reasons, we can judge whether a law is justified or arbitrary for example.  Moreover we can also take the reasons for a thing existing to judge our own reasons for wanting it removed.  Once we know why the Church teaches [X], we can look at our motives for dissenting from [X] and perhaps discover that our motive is not some high minded "principle of the thing," but rather a desire not to be inconvenienced or a fear of the consequences for our actions.

Principle #7: Vincible Ignorance Means We Are Responsible For What We Do Not Know

The Church teaches there are two types of ignorance, Invincible Ignorance or Vincible Ignorance.  Invincible Ignorance means it is impossible to learn something no matter how much we study.  For example, it is impossible right now to learn whether life exists in outer space.  We have found no evidence, but that lack of evidence covers only a small portion of the universe.   The result is, no person can learn the definite truth about life in outer space, no matter how much they study because it is impossible to discover this information at this time.  As a result the person who does not believe in extraterrestrial life is not to be blamed for his belief if he turns out to be wrong.  You can't be held responsible for what is impossible for you to learn.

Vincible Ignorance however is a matter where we could learn the truth if we had bothered to look.  If I am a hunter and I see movement in the bush, I could take the time to determine whether the target is a deer or another hunter.  If I fire on the movement without checking and kill another hunter, I acted out of ignorance, but my ignorance could have been corrected if I had bothered to take the time to learn.

Because Catholics believe that Christ is the head of the Church and that He protects the Magisterium from error when they teach on issues of salvation (again, if one denies this, we can ask "Why remain within the Church?"), and because they do not keep such teachings secret, we cannot claim it is impossible to know what God wills in terms of what we are to do to behave in accordance with God's will.  The internet allows us to access the official teachings of the Church.  The catechism is online.  The Code of canon law is online.  Papal Encyclicals are online (also here).  This isn't the 12th century where many could not read and books were expensive.  Regardless of how well the Vatican may adapt to the Internet, we can't say that the true teachings of the Church can't be found.  We can't say that because we don't know the reason for the Church teaching, we don't have to follow it.  We can learn!

If we refuse to learn, we have nobody to blame but ourselves.

Conclusion: What Every Catholic Must Recognize To Be Faithfully Catholic

^14 “Now, therefore, fear the LORD and serve him completely and sincerely. Cast out the gods your fathers served beyond the River and in Egypt, and serve the LORD.

^{15 }If it does not please you to serve the LORD, decide today whom you will serve, the gods your fathers served beyond the River or the gods of the Amorites in whose country you are dwelling. As for me and my household, we will serve the LORD.” (Joshua 24:14-15)

Ultimately anyone who finds themselves struggling with a decision of morality needs to recognize that with Original Sin, with our fears and our emotions, we can be led astray if we rely on ourselves.  We need to realize that as Catholics, we have been given the grace to be a part of the Church Christ willed, and that He gave the authority to carry out His mission.  The Church is not merely a human institution inventing all sorts of laws in a mad quest for power.

Always we need to remember what Msgr. Ronald Knox wrote: 

Can I trust the Catholic Church as the final repository of revealed truth? If you can, all the rest follows; if you cannot, it makes little difference what else you believe or disbelieve.

If we believe the Catholic Church is what she claims to be, it follows we can accept what she teaches.  If one rejects this principle, it makes no sense to even remain in the Church as she would have no authority.

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