Viewpoint Silencing no safeguard of truth
By JEANNINE GRAMICK
In the course of history, repressive
regimes, including modern-day fascist and totalitarian states, have used
silencing to control the behavior and even the thoughts of the masses. Because
public discussion can challenge the status quo and question the rule of the
current government, these regimes fear and forbid dialogue. Dissenters are
silenced or disappeared. The power of the autocrats must be maintained at all
costs.
Religious authorities, no less than secular ones, have used
silencing as a method to enforce orthodoxy. In the history of the Catholic
church, we have seen the index of forbidden books, secret trials of the Spanish
and Roman Inquisitions, the silencing of scientific and theological views --
for example, Galileo and the early 20th-century modernist theologians. Closer
to our own experience in the latter part of the 20th century, many of us recall
the silencing of Leonardo Boff, Matthew Fox, John McNeill, Ivone Gebara and the
disappearance of Hans Küng and Charles Curran from Catholic academic
institutions. Even the processes used by the Congregation for the Doctrine of
the Faith are shrouded in secrecy and silence, as evidenced by the recent cases
of Jesuit Frs. Jacques Dupuis and Roger Haight. More currently, the
Congregation for the Institutes of Consecrated Life and Societies of Apostolic
Life attempted unsuccessfully to silence the voices of Sr. Joan Chittister,
OSB, and Sr. Myra Poole, SNDdeN, on the issue of ordination of women to
ministerial priesthood. Are we to interpret these silencings and disappearances
as an ecclesiastical counterpart to the abuse of power of secular
governments?
Royal consciousness
Reasonable persons acknowledge the need for some form of
governance. Church authorities have the responsibility to articulate the truth,
which the Spirit of God continues to speak in the community. The manner in
which we have seen this responsibility exercised in the past has mostly
reflected a distinct worldview that Walter Brueggemann in his incisive book,
The Prophetic Imagination, calls the royal consciousness.
Brueggemann uses this term to describe the dominant culture of the Israelite
kings, who ruled the Temple and its priests. By controlling access to the
Temple, the monarchy controlled access to God.
In this royal consciousness, authority is conceived as divinely
ordained, not open to other worldviews, nor open to criticism of itself. The
faithful have the moral security of knowing that truth is possessed in its
entirety and will be safeguarded unambiguously. Like the priests of the
Jerusalem Temple, church authorities will communicate divine law clearly to
future generations. Because the church hierarchy is protected by the grace of
office, just as Israels kings were protected by the Davidic Covenant,
their interpretations of the faith are assumed to be free from error. This does
not preclude a development of beliefs or a deeper understanding of them in the
future, but the doctrine itself, it is maintained, has never been false.
In such a system, the ecclesial community is free from anxiety and
confusion regarding church teachings. When ones beliefs seem vulnerable,
the churchs representatives provide moral counsel with reassuring
certitude. Priests and religious, as representatives of the church, must uphold
the teachings strictly. The faithful have confidence in their leaders and need
not be troubled or unsettled by matters of creed or doctrine. The hierarchy
interprets any expression of doubt or inquiry about a teaching as weakening or
threatening that teaching. Questioning a policy or decision is perceived as
undermining authority. Silencing becomes an appropriate and necessary means of
dealing with controversies or dissenting views that can cause confusion among
the faithful and pose potential threats to the unity of the church.
Unlike military dictators who use the power of silencing and
disappearances to maintain their own power, the persons who are enmeshed in the
royal consciousness may not be seeking to preserve their own power. They see
silencing as essential in preserving a system they believe to be divinely
ordained and therefore to be honored and protected.
Aggiornamento worldview
The aggiornamento inaugurated by Pope John XXIII and recent
Catholic social teaching departed from the culture of royal consciousness to
return the church to the culture of Jesus consciousness. In this worldview,
authority is conceived as humanly ordered, open to learning from other
worldviews, unafraid of criticism of itself, capable of reform and primarily
instituted for service. All the faithful have the responsibility of seeking the
truth and contributing to its understanding. There is no caste system that
views priests, religious and the episcopacy as the enforcers of orthodoxy or in
greater possession of the truth.
Because truth is not static but is constantly being manifested, it
is not possessed in its entirety in this life. One task of church authorities
is to articulate the truth as it is presently known and to foster the
communitys search for a fuller understanding of truth in the future. In
this process, church authorities recognize there will be many ambiguities and
much diversity, even confusion, of opinions. Questioning a policy, decision or
belief is not feared but regarded as healthy in order to prevent dysfunction.
The church community can tolerate diverse or unorthodox views because it has
the assurance that Gods Spirit dwells in the church and will ultimately
root out error in favor of truth.
Historical errors and mistakes, whether in mores, laws, or
beliefs, are ultimately corrected in the churchs constant purification
and development of doctrine. The ecclesial community realizes that love, not
certitude, is the paramount objective of the human person. Church leaders are
not afraid of public expressions of doubt or inquiry about a teaching because
they realize that the Spirit may be speaking through such voices. Only the
testing of time to see if a consensus of the faithful develops around a
particular opinion or view will weed out falsity from truth. Like the workers
who came to the owner of the field to ask if the weeds should be pulled up and
destroyed to protect the wheat, church leaders see that the unorthodox views of
the weeds should grow with the truth of the wheat until the harvest (Mt.
13:30). Both traditional and unconventional opinions should be allowed to
flourish until the final time of gathering and gleaning.
In the aggiornamento worldview, silencing becomes an inappropriate
means of dealing with controversies or dissenting views. This is not to say
that church representatives will not articulate the dominant belief of the
community at any one time, but they will not stifle minority opinions.
Persuasion of argument and the witness of ones life, not secrecy and
silencing, are considered the authentic safeguards of truth.
Church teaching
Three church documents that reflect an aggiornamento worldview
contain passages that indicate the inappropriateness and injustice of the
technique of silencing. The argument against silencing rests upon the dignity
and rights of the human person. The first document, Pacem in Terris
(1963), Pope John XXIIIs encyclical dealing with peace in the global
political community, opens with a discussion of philosophical principles of
order and paints a broad picture of the rights and duties of individuals,
public officials, nation states and the world community.
Pacem in Terris states, The dignity of the human
person ... requires that every person enjoy the right to act freely and
responsibly ... Each one acts on his or her own decision ... without being
moved by force or pressure brought to bear externally. The papal letter
further states, By the natural law, every human being has the right to
respect for his or her person, to a good reputation, to freedom in searching
for truth and -- within the limits laid down by the moral order and the common
good -- in expressing and communicating his or her opinion ...
Here the encyclical clearly enunciates a persons freedom to
express and communicate ones opinion. It should be noted that the
document is dealing with the public, not private, domain. I shall address the
nuancing phrase about the moral order and the common good below.
The second document that has a bearing on the question of
silencing is Dignitatis Humanae (1965), also known as the
Declaration on Religious Freedom. This document from the Second
Vatican Council states, ... In matters religious every manner of
coercion on the part of any individual should be excluded. Because of
compromise with the traditionalists at the council, Dignitatis Humanae
deals only with immunity from external coercion by the secular state. But the
theory enunciated here forms the basis for positing that silencing a
persons religious views, even by that persons religious
authorities, constitutes a grave violation of a basic human right. This theory
harmonizes with Article 19 of the Universal Declaration on Human Rights
from the United Nations, which recognizes every individuals basic right
to speak.
The third aggiornamento document was produced by the Second
General Assembly of the 1971 Synod of Bishops. Titled Justice in the
World and affirmed by Pope Paul VI, it asserts that the gospel mandates
justice for the liberation of all people and that the church first must be just
itself in its institutional practices. It clearly teaches that there must be
freedom of speech within the church, as well as outside it. Justice in
the World states, The church recognizes everyones right to
suitable freedom of expression and thought. This includes the right of everyone
to be heard in a spirit of dialogue which preserves a legitimate diversity
within the church
In addition, Justice in the World says this freedom of
expression is also the right of everyone in the church, not excluding clerics,
religious, bishops, cardinals and popes. We read, No one should be
deprived of his or her ordinary rights because he or she is associated with the
church in one way or another. [This includes] those who serve the church by
their labor, including priests and religious ... Church representatives,
therefore, are not obliged to agree publicly with official positions. However,
it is important that church representatives make clear that their personal,
divergent views are not official institutional positions. All the people of God
have the right to express their opinion so that the Spirit of God may be made
manifest through the entire community.
Nuances
Several phrases in some of the passages quoted above might suggest
there are cases when silencing could be appropriate. For example, does the
phrase suitable freedom imply that some freedom may be unsuitable?
Of course! We are not free, for example, to tell falsehoods or to malign
anothers reputation. Counselors and confessors must protect client or
penitent information from unwarranted access by others. But this is clearly not
the context of silencing in this document. The freedom of expression meant by
Justice in the World is the freedom to express views that preserve
a legitimate diversity in the church. Catholics are free to
dialogue in a respectful way about theological issues that differ from
hierarchical teaching.
What about the phrase, within the limits laid down by the
moral order and the common good? Does this imply that silencing can
sometimes be justified because it is within the limits of the moral order and
for the common good? Pacem in Terris also states, The common good
is intimately bound up with human nature. It can never exist fully and
completely unless
the human person is taken into account.
The primary argument for silencing is to prevent confusion about
controversial issues and to clarify truth among the people of God. Farley makes
the point that, in the contemporary world of electronic and print media,
confusion already abounds. Abortion, homosexuality, women priests, genetic
engineering and euthanasia, for example, are all discussed regularly by the
mainstream media. The traditional case for silencing has collapsed because it
is impossible to keep people uninformed about moral controversies.
Such reasoning, moreover, is patronizing. It treats adults as
children who must be shielded. Part of becoming a moral adult involves the
ability to tolerate a lack of certitude. Protecting individuals from confusion
and ambiguity does not respect their autonomy as complete moral agents; in
fact, it impedes their full moral development.
Silencing also deprives the whole church from listening to
justifications for all the arguments around a complex issue. Hoarding
knowledge, instead of sharing it, is an injustice to persons and so offends the
common good.
It is significant that, in documents of a high level of teaching
authority, the right to express dissenting views within the church is
legitimated. The authority of all three documents discussed above exceeds that
of any document produced by a Vatican dicastery because the three documents
bear the weight of the bishop of Rome, an ecumenical council, and a synod of
the worlds bishops in communion with the bishop of Rome. A higher
authority than the Congregation for the Doctrine of the Faith has validated
free expression and public debate on controversial theological issues. This
fact should be duly noted, and observed, by the congregation.
If we are to follow the way of Jesus, the use of silencing as a
means to control opinions not sanctioned by the hierarchy must cease. Silencing
is embarrassing to the church in the 21st century and unworthy of those who
profess to be followers of Christ. Without freedom of expression on religious
views within the church itself, the community risks the danger of perpetuating
erroneous views, such as its former position on slavery. Without free speech,
thought itself is stifled.
Return to the consciousness of
Jesus
As noted earlier, the aggiornamento of Pope John XXIII and the
Second Vatican Council was a movement to return the church to its authentic
roots in Jesus. A study of Jesus life and teachings shows that
Jesus way was one of invitation and conversion. Jesus treatment of
persons was always based on respect for the dignity of the individual. Forcing
beliefs or silencing views He did not teach was antithetical to His life and
the life of the early Christian community. Early Christian leaders did not
settle difficult questions by silencing. They discussed and debated.
A relevant story in the early Christian community tells about the
Sanhedrins arrest and trial of the apostles for disobeying the silencing
order already imposed on them. They were not to teach about that
name (Acts 5:28). Gamaliel, a member of the council that passed judgment
on Peter and the apostles, advised the Sanhedrin to take no punitive action.
Gamaliel counseled, My advice is that you have nothing to do with these
men. Let them alone. If their purpose or activity is human in its origin, it
will destroy itself. If, on the other hand, it comes from God, you will not be
able to destroy them without fighting God (Acts 5:38-39). Good advice for
any religious authority who is contemplating the use of silencing!
A student of Gamaliel, a Pharisee named Saul, later appears in the
Acts of the Apostles as the worst silencer and persecutor of followers of
Jesus. But Saul experienced a profound conversion and, as Paul, zealously
preached the gospel of Jesus.
Each baptized Christian has the responsibility to articulate the
faith of the community. No one, including church leaders, has a right to
inhibit what the Spirit might be speaking to the community through a public
exchange of ideas. Because the truths of our faith concern the whole Christian
community, public discourse is necessary.
Living our faith through a close relationship with God is not the
result of merely accepting doctrines or rules handed down from previous
generations or imposed by religious authorities. Living our faith through a
close relationship with God comes from pondering our life experiences and
finding divine meaning in them. Everyones reflection, not just that of
bishops or theologians, is essential to discern where the Spirit is leading the
church. Therefore, discourse in the public arena, not silencing, is a moral
imperative in the ongoing search for truth.
Jeannine Gramick is a School Sister of Notre Dame and
co-founder of New Ways Ministry. In July 1999 the Vaticans Congregation
for the Doctrine of the Faith ordered Gramick and her partner in ministry,
Salvatorian Fr. Robert Nugent, to cease their work with homosexuals and further
ordered the pair to remain silent on two points: the churchs teaching on
homosexuality and the process that led to the Vaticans ban on their
ministry.
National Catholic Reporter, July 27,
2001
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