Aelianus of Laodicea has posted a reply to my post on the anointing at Bethany that I think merits an extended response. He writes:
The Holy Father’s moderation of the papal liturgy along with his comments about the desired poverty of the Church seem to imply that he feels there is a relationship between the splendour of the liturgy and the provision the Church makes for the poor. Presumably some people feel this is an unfair suggestion and that the faithful have more than enough resources to provide for the poor and for the worthy service of the altar. Presumably they also feel that the implied relationship is a distraction from the inadequacy of the provision made for either. Furthermore, while the faithful may indeed neglect the poor materially, the essence of the problem lies in the principle upon which wealth is acquired not the mere quantity or distribution. Here perhaps the true negligence lies in the coyness of the holders of the teaching office in proposing the divinely revealed truth concerning the true function of money. In this (as in other matters) there have been shepherds, who have not, as becomes Apostolic authority, extinguished the flame of heretical teaching in its first beginning, but fostered it by their negligence.
This in turn underlines the fact that the prudential judgements of Popes about liturgical style or when and how much to teach are not guaranteed by God and that it is not the role of the faithful to imitate the apologists of the late USSR in frantically discerning why the Pope is necessarily right in every such prudential judgement. One only has to apply this prudential infallibility idea to previous centuries to see its absurdity. The faithful do not need to be guided and ruled by the Vicar of Christ, the authentic guardian of tradition (whether Benedict XVI, John XII, Celestine V, Boniface VIII or Francis) in their choice of footwear or transportation, liturgical composers, prose style or missionary strategy. When, however, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole Church, he undoubtedly possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals.
I have never denied that one can have legitimate disagreements with the Holy Father on prudential matters. In fact in a previous post I expressed my own disagreement with his liturgical minimalism, and unease at his apparent Gallicanism. Aelianus is surely right that our attitude toward the Holy Father should not be that of Soviet apparatchiki toward Stalin. But neither should it be the attitude of the citizens of liberal democracies toward their leaders — an attitude of habitual mistrust and scorn. It should be the attitude of a pious son toward his father, of a loyal subject toward his legitimate ruler.
It is vital not to regard our Holy Father with habitual suspicion, but rather to regard him with filial trust and docility, to try to learn all we can from his teaching, to be guided by his rule, and to voice legitimate criticism only with the utmost reverence and discretion. Continue reading