SundayReview | Op-Ed Columnist
Letter to the Catholic Academy
THE NEW YORK TIMES
OCT. 31, 2015
MY dear professors!
I read with interest your widely-publicized letter to my editors this week, in which you objected to my recent coverage of Roman Catholic controversies, complained that I was making unfounded accusations of heresy (both “subtly” and “openly”!), and deplored this newspaper’s willingness to let someone lacking theological credentials opine on debates within our church. I was appropriately impressed with the dozens of academic names who signed the letter on the Daily Theology site, and the distinguished institutions (Georgetown, Boston College, Villanova) represented on the list.
I have great respect for your vocation. Let me try to explain mine.
A columnist has two tasks: To explain and to provoke. The first requires giving readers a sense of the stakes in a given controversy, and why it might deserve a moment of their fragmenting attention span. The second requires taking a clear position on that controversy, the better to induce the feelings (solidarity, stimulation, blinding rage) that persuade people to read, return, and re-subscribe.
I hope we can agree that current controversies in Roman Catholicism cry out for explanation. And not only for Catholics: The world is fascinated — as it should be — by Pope Francis’ efforts to reshape our church. But the main parties in the church’s controversies have incentives to downplay the stakes. Conservative Catholics don’t want to concede that disruptive change is even possible. Liberal Catholics don’t want to admit that the pope might be leading the church into a crisis.
So in my columns, I’ve tried to cut through those obfuscations toward what seems like basic truth. There really is a high-stakes division, at the highest levels of the church, over whether to admit divorced and remarried Catholics to communion and what that change would mean. In this division, the pope clearly inclines toward the liberalizing view and has consistently maneuvered to advance it. At the recent synod, he was dealt a modest but genuine setback by conservatives.
And then to this description, I’ve added my own provoking view: Within the framework of Catholic tradition, the conservatives have by far the better of the argument.
First, because if the church admits the remarried to communion without an annulment — while also instituting an expedited, no-fault process for getting an annulment, as the pope is poised to do — the ancient Catholic teaching that marriage is “indissoluble” would become an empty signifier.
Second, because changing the church’s teaching on marriage in this way would unweave the larger Catholic view of sexuality, sin and the sacraments — severing confession’s relationship to communion, and giving cohabitation, same-sex unions and polygamy entirely reasonable claims to be accepted by the church.
Now this is, as you note, merely a columnist’s opinion. So I have listened carefully when credentialed theologians make the liberalizing case. What I have heard are three main claims. The first is that the changes being debated would be merely “pastoral” rather than “doctrinal,” and that so long as the church continues to say that marriage is indissoluble, nothing revolutionary will have transpired.
But this seems rather like claiming that China has not, in fact, undergone a market revolution because it’s still governed by self-described Marxists. No: In politics and religion alike, a doctrine emptied in practice is actually emptied, whatever official rhetoric suggests.
When this point is raised, reformers pivot to the idea that, well, maybe the proposed changes really are effectively doctrinal, but not every doctrinal issue is equally important, and anyway Catholic doctrine can develop over time.
But the development of doctrine is supposed to deepen church teaching, not reverse or contradict it. This distinction allows for many gray areas, admittedly. But effacing Jesus’ own words on the not-exactly-minor topics of marriage and sexuality certainly looks more like a major reversal than an organic, doctrinally-deepening shift.
At which point we come to the third argument, which makes an appearance in your letter: You don’t understand, you’re not a theologian. As indeed I am not. But neither is Catholicism supposed to be an esoteric religion, its teachings accessible only to academic adepts. And the impression left by this moving target, I’m afraid, is that some reformers are downplaying their real position in the hopes of bringing conservatives gradually along.
What is that real position? That almost anything Catholic can change when the times require it, and “developing” doctrine just means keeping up with capital-H History, no matter how much of the New Testament is left behind.
As I noted earlier, the columnist’s task is to be provocative. So I must tell you, openly and not subtly, that this view sounds like heresy by any reasonable definition of the term.
Now it may be that today’s heretics are prophets, the church will indeed be revolutionized, and my objections will be ground under with the rest of conservative Catholicism. But if that happens, it will take hard grinding, not just soft words and academic rank-pulling. It will require a bitter civil war.
And so, my dear professors: Welcome to the battlefield.
Ross Gregory Douthat (/ˈdaʊθæt/; born November 28, 1979) is a conservative American author, blogger and New York Times columnist. Douthat is the youngest regular op-ed writer in the paper’s history. He joined the Times in April 2009, replacing Bill Kristol as a conservative voice on the Times editorial page.
Before joining the New York Times, he was a senior editor at The Atlantic His published books are Bad Religion: How We Became a Nation of Heretics (2012), Grand New Party (2008) with Reihan Salam, and Privilege: Harvard and the Education of the Ruling Class (2005). He frequently appeared on the video debate site Bloggingheads.tv until 2012.
Douthat was born in San Francisco, California, but grew up in New Haven, Connecticut. He attended Hamden Hall, a private high school in Hamden, Connecticut. Douthat graduated magna cum laude from Harvard University in 2002, where he was also elected to Phi Beta Kappa. While there he contributed to The Harvard Crimson and edited the Harvard Salient. As an adolescent Douthat converted to Pentecostalism and then, with the rest of his family, to Catholicism. His mother, Patricia Jeanette Snow, is a writer. His great-grandfather is Governor Wilbert Snow of Connecticut. His father, Charles Ross Douthat, is a partner in a New Haven law firm and an award winning poet. In 2007, Douthat married Abigail Tucker, a reporter for The Baltimore Sun and a writer for Smithsonian. He and his family live in Washington, D.C.
- Privilege: Harvard and the Education of the Ruling Class. New York: Hyperion. (2005) ISBN 978-1-4013-0112-5
- Grand New Party: How Republicans Can Win the Working Class and Save the American Dream. New York: Doubleday. (2008) ISBN 978-0-385-51943-4 (with Salam, Reihan).
- Bad Religion: How We Became a Nation of Heretics. New York: Free Press. (2012) ISBN 978-1-4391-7830-0