# Chastek on Determinism

On a number of occasions, James Chastek has referred to the impossibility of a detailed prediction of the future as an argument for libertarian free will. This is a misunderstanding. It is impossible to predict the future in detail for the reasons given in the linked post, and this has nothing to do with libertarian free will or even any kind of free will at all.

The most recent discussions of this issue at Chastek’s blog are found here and here. The latter post:

Hypothesis: A Laplacian demon, i.e. a being who can correctly predict all future actions, contradicts our actual experience of following instructions with some failure rate.

Set up: You are in a room with two buttons, A and B. This is the same set-up Soon’s free-will experiment, but the instructions are different.

Instructions: You are told that you will have to push a button every 30 seconds, and that you will have fifty trials. The clock will start when a sheet of paper comes out of a slit in the wall that says A or B. Your instructions are to push the opposite of whatever letter comes out.

The Apparatus: the first set of fifty trials is with a random letter generator. The second set of trials is with letters generated by a Laplacian demon who knows the wave function of the universe and so knows in advance what button will be pushed and so prints out the letter.

The Results: In the first set of trials, which we can confirm with actual experience, the success rate is close to 100%, but, the world being what it is, there is a 2% mistake rate in the responses. In the second set of trials the success rate is necessarily 0%. In the first set of trials, subject report feelings of boredom, mild indifference, continual daydreaming, etc. The feelings expressed in the second trial might be any or all of the following: some say they suddenly developed a pathological desire to subvert the commands of the experiment, others express feelings of being alienated from their bodies, trying to press one button and having their hand fly in the other direction, others insist that they did follow instructions and consider you completely crazy for suggesting otherwise, even though you can point to video evidence of them failing to follow the rules of the experiment, etc.

The Third Trial: Run the trial a third time, this time giving the randomly generated letter to the subject and giving the Laplacian letter to the experimenter. Observe all the trials where the two generate the same number, and interate the experiment until one has fifty trials. Our actual experience tells us that the subject will have a 98% success rate, but our theoretical Laplacian demon tells us that the success rate should be necessarily 0%. Since asserting that the random-number generator and the demon will never have the same response would make the error-rate necessarily disappear and cannot explain our actual experience of failures, the theoretical postulation of a Laplacian demon contradicts our actual experience. Q.E.D.

The post is phrased as a proof that Laplacian demons cannot exist, but in fact Chastek intends it to establish the existence of libertarian free will, which is a quite separate thesis; no one would be surprised if Laplacian demons cannot exist in the real world, but many people would be surprised if people turn out to have libertarian free will.

I explain in the comments there the problem with this argument:

Here is what happens when you set up the experiment. You approach the Laplacian demon and ask him to write the letter that the person is going to choose for the second set of 50 trials.

The demon will respond, “That is impossible. I know the wave function of the universe, and I know that there is no possible set of As and Bs such that, if that is the set written, it will be the set chosen by the person. Of course, I know what will actually be written, and I know what the person will do. But I also know that those do not and cannot match.”

In other words, you are right that the experiment is impossible, but this is not reason to believe that Laplacian demons are impossible; it is a reason to believe that it is impossible for anything to write what the person is going to do.

E.g. if your argument works, it proves either that God does not exist, or that he does not know the future. Nor can one object that God’s knowledge is eternal rather than of the future, since it is enough if God can write down what is going to happen, as he is thought to have done e.g. in the text, “A virgin will conceive etc.”

If you answer, as you should, that God cannot write what the person will do, but he can know it, the same applies to the Laplacian demon.

As another reality check here, according to St. Thomas a dog is “determinate to one” such that in the same circumstances it will do the same thing. But we can easily train a dog in such a way that no one can possibly write down the levers it will choose, since it will be trained to choose the opposite ones.

And still another: a relatively simple robot, programmed in the same way. We don’t need a Laplacian demon, since we can predict ourselves in every circumstance what it will do. But we cannot write that down, since then we would predict the opposite of what we wrote. And it is absolutely irrelevant that the robot is an “instrument,” since the argument does not have any premise saying that human beings are not instruments.

As for the third set, if I understood it correctly you are indeed cherry picking — you are simply selecting the trials where the human made a mistake, and saying, “why did he consistently make a mistake in these cases?” There is no reason; you simply selected those cases.

Chastek responds to this comment in a fairly detailed way. Rather than responding directly to the comment there, I ask him to comment on several scenarios. The first scenario:

If I drop a ball on a table, and I ask you to predict where it is going to first hit the table, and say, “Please predict where it is going to first hit the table, and let me know your prediction by covering the spot with your hand and keeping it there until the trial is over,” is it clear to you that:

a) it will be impossible for you to predict where it is going to first hit in this way, since if you cover a spot it cannot hit there

and

b) this has nothing whatsoever to do with determinism or indeterminism of anything.

The second scenario:

Let’s make up a deterministic universe. It has no human beings, no rocks, nothing but numbers. The wave function of the universe is this: f(x)=x+1, where x is the initial condition and x+1 is the second condition.

We are personally Laplacian demons compared to this universe. We know what the second condition will be for any original condition.

Now give us the option of setting the original condition, and say:

Predict the second condition, and set that as the initial condition. This should lead to a result like (1,1) or (2,2), which contradicts our experience that the result is always higher than the original condition. So the hypothesis that we know the output given the input must be false.

The answer: No. It is not false that we know the output given the input. We know that these do not and cannot match, not because of anything indeterminate, but because the universe is based on the completely deterministic rule that f(x)=x+1, not f(x)=x.

Is it clear:

a) why a Laplacian demon cannot set the original condition to the resulting condition
b) this has nothing to do with anything being indeterminate
c) there is no absurdity in a Laplacian demon for a universe like this

The reason why I presented these questions instead of responding directly to his comments is that his comments are confused, and an understanding of these situations would clear up that confusion. For unclear reasons, Chastek failed to respond to these questions. Nonetheless, I will respond to his detailed comments in the light of the above explanations. Chastek begins:

Here are my responses:

That is impossible… I know what will actually be written, and I know what the person will do. But I also know that those do not and cannot match

But “what will actually be written” is, together with a snapshot of the rest of the universe, an initial condition and “what the person will do” is an outcome. Saying these “can never match” means the demon is saying “the laws of nature do not suffice to go from some this initial condition to one of its outcomes” which is to deny Laplacian demons altogether.

The demon is not saying that the laws of nature do not suffice to go from an initial condition to an outcome. It is saying that “what will actually be written” is part of the initial conditions, and that it is an initial condition that is a determining factor that prevents itself from matching the outcome. In the case of the dropping ball above, covering the spot with your hand is an initial condition, and it absolutely prevents the outcome being that the ball first hits there. In the case of f(x), x is an initial condition, and it prevents the outcome from being x, since it will always be x+1. In the same way, in Chastek’s experiment, what is written is an initial condition which prevents the outcome from being that thing which was written.

If you answer, as you should, that God cannot write what the person will do, but he can know it, the same applies to the Laplacian demon.

When God announces what will happen he can be speaking about what he intends to do, while a LD cannot. I’m also very impressed by John of St. Thomas’s arguments that the world is not only notionally present to God but even physically present within him, which makes for a dimension of his speaking of the future that could never be said of an LD. This is in keeping with the Biblical idea that God not only looks at the world but responds and interacts with it. The character of prophesy is also very different from the thought experiment we’re trying to do with an LD: LD’s are all about what we can predict in advance, but Biblical prophesies do not seem to be overly concerned with what can be predicted in advance, as should be shown from the long history of failed attempts to turn the NT into a predictive tool.

If God says, “the outcome will be A,” and then consistently causes the person to choose A even when the person has hostile intentions, this will be contrary to our experience in the same way that the Laplacian demon would violate our experience if it always got the outcome right. You can respond, “ok, but that’s fine, because we’re admitting that God is a cause, but the Laplacian demon is not supposed to be affecting the outcome.” The problem with the response is that God is supposed to be the cause all of the time, not merely some of the time; so why should he not also say what is going to happen, since he is causing it anyway?

I agree that prophecy in the real world never tells us much detail about the future in fact, and this is verified in all biblical prophecies and in all historical cases such as the statements about the future made by the Fatima visionaries. I also say that even in principle God could not consistently predict in advance a person’s actions, and show him those predictions, without violating his experience of choice, but I say that this is for the reasons given here.

But the point of my objection was not about how prophecy works in the real world. The point was that Catholic doctrine seems to imply that God could, if he wanted, announce what the daily weather is going to be for the next year. It would not bother me personally if this turns out to be completely impossible; but is Chastek prepared to say the same? The real issues with the Laplacian demon are the same: knowing exactly what is going to happen, and to what degree it can announce what it knows.

we can easily train a dog in such a way that no one can possibly write down the levers it will choose, since it will be trained to choose the opposite ones.

Such an animal would follow instructions with some errors, and so would be a fine test subject for my experiment. This is exactly what my subject does in trial #1. I say the same for your robot example.

(ADDED LATER) I’m thankful for this point and developed for reasons given above on the thread.

This seems to indicate the source of the confusion, relative to my examples of covering the place where the ball hits, and the case of the function f(x) = x+1. There is no error rate in these situations: the ball never hits the spot you cover, and f(x) never equals x.

But this is really quite irrelevant. The reason the Laplacian demon says that the experiment is impossible has nothing to do with the error rate, but with the anti-correlation between what is written and the outcome. Consider: suppose in fact you never make a mistake. There is no error rate. Nonetheless, the demon still cannot say what you are going to do, because you always do the opposite of what it says. Likewise, even if the dog never fails to do what it was trained to do, it is impossible for the Laplacian demon to say what it is going to do, since it always does the opposite. The same is true for the robot. In other words, my examples show the reason why the experiment is impossible, without implying that a Laplacian demon is impossible.

We can easily reconstruct my examples to contain an error rate, and nonetheless prediction will be impossible for the same reasons, without implying that anything is indeterminate. For example:

Suppose that the world is such that every tenth time you try to cover a spot, your hand slips off and stops blocking it. I specify every tenth time to show that determinism has nothing to do with this: the setup is completely determinate. In this situation, you are able to indicate the spot where the ball will hit every tenth time, but no more often than that.

Likewise suppose we have f(x) = x+1, with one exception such that f(5) = 5. If we then ask the Laplacian demon (namely ourselves) to provide five x such that the output equals the input, we will not be able to do it in five cases, but we will be able to do it in one. Since this universe (the functional universe) is utterly deterministic, the fact that we cannot present five such cases does not indicate something indeterminate. It just indicates a determinate fact about how the function universe works.

As for the third set, if I understood it correctly you are indeed cherry picking — you are simply selecting the trials where the human made a mistake,

LD’s can’t be mistaken. If they foresee outcome O from initial conditions C, then no mistake can fail to make O come about. But this isn’t my main point, which is simply to repeat what I said to David: cherry picking requires disregarding evidence that goes against your conclusion, but the times when the random number generator and the LD disagree provide no evidence whether LD’s are consistent with our experience of following instructions with some errors.

I said “if I understood it correctly” because the situation was not clearly laid out. I understood the setup to be this: the Laplacian demon writes out fifty letters, A or B, being the letters it sees that I am going to write. It does not show me this series of letters. Instead, a random process outputs a series of letters, A or B, and each time I try to select the opposite letter.

Given this setup, what the Laplacian demon writes always matches what I select. And most of the time, both are the opposite of what was output by the random process. But occasionally I make a mistake, that is, I fail to select the opposite letter, and choose the same letter that the random process chose. In these cases, since the Laplacian demon still knew what was going to happen, the demon’s letter also matches the random process letter, and my letter.

Now, Chastek says, consider only the cases where the demon’s letter is the same as the random process letter. It will turn out that over those cases, I have a 100% failure rate: that is, in every such case I selected the same letter as the random process. According to him, we should consider this surprising, since we would not normally have a 100% failure rate. This is not cherry picking, he says, because “the times when the random number generator and the LD disagree provide no evidence whether LD’s are consistent with our experience of following instructions with some errors.”

The problem with this should be obvious. Let us consider demon #2: he looks at what the person writes, and then writes down the same thing. Is this demon possible? There will be some cases where demon #2 writes down the opposite of what the random process output: those will be the cases where the person did not make a mistake. But there will be other cases where the person makes a mistake. In those cases, what the person writes, and what demon #2 writes, will match the output of the random process. Consider only those cases. The person has a 100% failure rate in those cases. The cases where the random process and demon #2 disagree provide no evidence whether demon #2 is consistent with our experience, so this is not cherry picking. Now it is contrary to our experience to have a 100% failure rate. So demon #2 is impossible.

This result is of course absurd – demon#2 is obviously entirely possible, since otherwise making copies of things would be impossible. This is sufficient to establish that Chastek’s response is mistaken. He is indeed cherry picking: he simply selected the cases where the human made a mistake, and noted that there was a 100% failure rate in those cases.

In other words, we do not need a formal answer to Chastek’s objection to see that there is something very wrong with it; but the formal answer is that the cases where the demon disagrees with the random process do indeed provide some evidence. They question is whether the existence of the demon is consistent with “our experience of following instructions with some errors.” But we cannot have this experience without sometimes following the instructions correctly; being right is part of this experience, just like being wrong. And the cases where the demon disagrees with the random process are cases where we follow the instructions correctly, and such cases provide evidence that the demon is possible.

Just a note, one point I am thankful to EU for is the idea that a trained dog might be a good test subject too. If this is right, then the recursive loop might not be from intelligence as such but the intrinsic indeterminism of nature, which we find in one way through (what Aristotle called) matter being present in the initial conditions and the working of the laws and in another through intelligence. But space is opened for one with the allowing of the other, since on either account nature has to allow for teleology.

I was pointing to St. Thomas in my response with the hope that St. Thomas’s position would at least be seen as reasonable; and there is no question that St. Thomas believes that there is no indeterminism whatsoever in the behavior of a dog. If a dog is in the same situation, he believes, it will do exactly the same thing. In any case, Chastek does not address this, so I will not try at this time to establish the fact of St. Thomas’s position.

The main point is that, as we have already shown, the reason it is impossible to predict what the dog will do has nothing to do with indeterminism, since such prediction is impossible even if the dog is infallible, and remains impossible even if the dog has a deterministic error rate.

The comment, “But space is opened for one with the allowing of the other, since on either account nature has to allow for teleology,” may indicate why Chastek is so insistent in his error: in his opinion, if nature is deterministic, teleology is impossible. This is a mistake much like Robin Hanson’s mistake explained in the previous post. But again I will leave this for later consideration.

I will address one last comment:

I agree the physical determinist’s equation can’t be satisfied for all values, and that what makes it possible is the presence of a sort of recursion. But in the context of the experiment this means that the letter on a sheet of paper together with a snapshot of the rest of the universe can never be an initial condition, but I see no reason why this would be the case. Even if I granted their claim that there was some recursive contradiction, it does not arise merely because the letter is given in advance, since the LD could print out the letter in advance just fine if the initial conditions were, say, a test particle flying though empty space toward button A with enough force to push it.

It is true that the contradiction does not arise just because the Laplacian demon writes down the letter. There is no contradiction even in the human case, if the demon does not show it to the human. Nor does anything contrary to our experience happen in such a case. The case which is contrary to our experience is when the demon shows the letter to the person; and this is indeed impossible on account of a recursive contradiction, not because the demon is impossible.

Consider the case of the test particle flying towards button A: it is not a problem for the demon to write down the outcome precisely because what is written has no particular influence, in this case, on the outcome.

But if “writing the letter” means covering the button, as in our example of covering the spot where the ball will hit, then the demon will not be able to write the outcome in advance. And obviously this will not mean there is any indeterminism.

The contradiction comes about because covering the button prevents the button from being pushed. And the contradiction comes about in the human case in exactly the same way: writing a letter causes, via the human’s intention to follow the instructions, the opposite outcome. Again indeterminism has nothing to do with this: the same thing will happen if the human is infallible, or if the human has an error rate which has deterministic causes.

“This means that the letter on a sheet of paper together with a snapshot of the rest of the universe can never be an initial condition.” No, it means that in some of the cases, namely those where the human will be successful in following instructions, the letter with the rest of the universe cannot be an initial condition where the outcome is the same as what is written. While there should be no need to repeat the reasons for this at this point, the reason is that “what is written” is a cause of the opposite outcome, and whether that causality is deterministic or indeterministic has nothing to do with the impossibility. The letter can indeed be an initial condition: but it is an initial condition where the outcome is the opposite of the letter, and the demon knows all this.

# Science and Certain Theories of Sean Collins

Since at least the time of Descartes, there has come to be a very widespread tendency to see faith as properly the activity of an individual who stands in opposition to a larger, potentially deceptive, world. Faith so conceived is of a piece with individualist notions about the true and the good. At its extreme, the problematic character of faith thus conceived leads some to suppose it can only be an exercise in irrationality. And that is one very common reason why faith, and religion along with it, comes to be  despised.

What needs to be recovered, far away from that extreme, is consciousness of participation as lying at the foundation of all ontology, but in particular at the foundation of what faith is. Faith is knowledge by participation. But what we still tend to have, instead, is an individualist conception even of knowledge itself.

These misconceptions are receding more and more, though, in one very surprising place, namely contemporary science! (It is characteristic of our psychological hypochondria that they recede for us as long as we don’t pay attention to the fact, and thus worry about it.) Everyone uses the expression, “we now know.” “We now know” that our galaxy is but one among many. “We now know” that the blood circulates, and uses hemoglobin to carry oxygen to cells; we now know that there are more than four elements…. One might expect this expression to be disturbing to many people, on account of the contempt for faith I alluded to above; for what the expression refers to is, in fact, a kind of faith within the realm of science. Yet this faith is too manifestly natural for anyone to find it disturbing.  To find it disturbing, one would have to return to the radical neurotic Cartesian individualism, where you sit in a room by yourself and try to deduce all of reality. Most people aren’t devoid of sense enough to do that.

What is especially interesting is that the project of modern science (scientia, knowledge) has itself become obviously too big to continue under the earlier enlightenment paradigm, where we think we must know everything by doing our own experiments and making our own observations. And nobody worries about that fact (at least not as long as “politics,” in the pejorative sense, hasn’t yet entered the picture). Real people understand that there is no reason to worry. They are perfectly content to have faith: that is, to participate in somebody else’s knowledge. An implicit consciousness of a common good in this case makes the individualist conception of faith vanish, and a far truer conception takes its place. This is what real faith — including religious faith — looks like, and it isn’t as different from knowledge or from “reason” as many tend to think.

This is related to our discussion in this previous post, where we pointed out that scientific knowledge has an essential dependence on the work of others, and is not simply a syllogism from first principles that an individual can work out on his own. In this sense, Collins notes, science necessarily involves a kind of faith in the scientific community, past and present, and scientists themselves are not exempt from the need for this faith.

The implication of this is that religious faith should be looked at in much the same way. Religious faith requires faith in a religious community and in revelation from God, and even those in authority in the community are not exempt from the need for this faith. There is no more reason to view this as problematic or irrational than in the case of science.

The science of the scientist is, of itself, just as hidden as the God of the priests and consecrated persons. The great majority of persons have no more direct or distinct experience of God than they have a justified insight into scientific claims, and the way in which they could learn the science for themselves if they only had the time and talent is the same way in which they could become preternaturally holy and achieve the unitive way if they only had the time and talent.  If I, lacking the science, trust your testimony about dark matter or global warming (probably after it’s backed up by anecdotes, a gesture at some data, the social pressure to believe, and my sense that you just sound like a smart guy) then I’m in a cognitive state called faith. Taking a pragmatist approach, we come to know the value of science by its fruits in technology just as we know the value of religion though the holiness of the saints. In good logic, Pinker sees the value that many give to holiness as disordered and mistaken,  but there are all sorts of persons who say the same thing about technology.

The similarity between the title of this post and that of the last is not accidental. Dawkins claims that religious beliefs are similar to beliefs in fairies and werewolves, and his claim is empirically false. Likewise Sean Collins and James Chastek claim that religious beliefs are similar to scientific beliefs, and their claim is empirically false.

As in the case of Dawkins, Collins notes from the beginning this empirical discrepancy. Religious faith is seen as “the activity of an individual who stands in opposition to a larger, potentially deceptive, world,” and consequently it appears irrational to many. “And that is one very common reason why faith, and religion along with it, comes to be  despised.” But note that this does not commonly happen with science, even if in principle one could think in the same way about science, as Chastek points to some critics of technology.

While the empirical differences themselves will have their own causes, we can point to one empirical difference in particular that sufficiently explains the different way that people relate to scientific and religious beliefs.

The principle difference is that people speak of “many religions” in the world in a way in which they definitely do not speak of “many sciences.” If we talk of several sciences, we refer to branches of science, and the corresponding speech about religion would be branches of theology. But “many religions” refers to Catholicism, Islam, Judaism, and so on, which contain entirely distinct bodies of theology which are strongly opposed to one another. There is no analog in the case of science. We might be able to find scientific disagreements and even “heresies” like the denial of global warming, but we do not find whole bodies of scientific doctrine about the world which explain the world as a whole and are strongly opposed to one another.

There are many other empirical differences that result from this one difference. People leave their religion and join another, or they give up religion entirely, but you never see people leave their science and join another, or give up science entirely, in the sense of abandoning all scientific beliefs about the world.

This one difference sufficiently explains the suspicion Collins notes regarding religious belief. The size of the discrepancies between religious beliefs implies that many of them are wildly far from reality. And even the religious beliefs that a person might accept are frequently “rather implausible from a relatively neutral point of view,” as Rod Dreher notes. In the case of scientific beliefs, we do find some that are somewhat implausible from a relatively neutral point of view, but we do not find the kind of discrepancy which would force us to say that any of them are wildly far from reality.

A prediction that would follow from my account here would be this: if there were only one religion, in the way that there is only one science, people would not view religion with suspicion, and religious faith would actually be seen as very like scientific faith, basically in the way asserted by Sean Collins.

While we cannot test this prediction directly, consider the following text from St. Augustine:

1. I must express my satisfaction, and congratulations, and admiration, my son Boniface, in that, amid all the cares of wars and arms, you are eagerly anxious to know concerning the things that are of God. From hence it is clear that in you it is actually a part of your military valor to serve in truth the faith which is in Christ. To place, therefore, briefly before your Grace the difference between the errors of the Arians and the Donatists, the Arians say that the Father, the Son, and the Holy Ghost are different in substance; whereas the Donatists do not say this, but acknowledge the unity of substance in the Trinity. And if some even of them have said that the Son was inferior to the Father, yet they have not denied that He is of the same substance; while the greater part of them declare that they hold entirely the same belief regarding the Father and the Son and the Holy Ghost as is held by the Catholic Church. Nor is this the actual question in dispute with them; but they carry on their unhappy strife solely on the question of communion, and in the perversity of their error maintain rebellious hostility against the unity of Christ. But sometimes, as we have heard, some of them, wishing to conciliate the Goths, since they see that they are not without a certain amount of power, profess to entertain the same belief as they. But they are refuted by the authority of their own leaders; for Donatus himself, of whose party they boast themselves to be, is never said to have held this belief.

2. Let not, however, things like these disturb you, my beloved son. For it is foretold to us that there must needs be heresies and stumbling-blocks, that we may be instructed among our enemies; and that so both our faith and our love may be the more approved—our faith, namely, that we should not be deceived by them; and our love, that we should take the utmost pains we can to correct the erring ones themselves; not only watching that they should do no injury to the weak, and that they should be delivered from their wicked error, but also praying for them, that God would open their understanding, and that they might comprehend the Scriptures. For in the sacred books, where the Lord Christ is made manifest, there is also His Church declared; but they, with wondrous blindness, while they would know nothing of Christ Himself save what is revealed in the Scriptures, yet form their notion of His Church from the vanity of human falsehood, instead of learning what it is on the authority of the sacred books.

4. For they prefer to the testimonies of Holy Writ their own contentions, because, in the case of Cæcilianus, formerly a bishop of the Church of Carthage, against whom they brought charges which they were and are unable to substantiate, they separated themselves from the Catholic Church—that is, from the unity of all nations. Although, even if the charges had been true which were brought by them against Cæcilianus, and could at length be proved to us, yet, though we might pronounce an anathema upon him even in the grave, we are still bound not for the sake of any man to leave the Church, which rests for its foundation on divine witness, and is not the figment of litigious opinions, seeing that it is better to trust in the Lord than to put confidence in man. For we cannot allow that if Cæcilianus had erred,— a supposition which I make without prejudice to his integrity—Christ should therefore have forfeited His inheritance. It is easy for a man to believe of his fellow-men either what is true or what is false; but it marks abandoned impudence to desire to condemn the communion of the whole world on account of charges alleged against a man, of which you cannot establish the truth in the face of the world.

5. Whether Cæcilianus was ordained by men who had delivered up the sacred books, I do not know. I did not see it, I heard it only from his enemies. It is not declared to me in the law of God, or in the utterances of the prophets, or in the holy poetry of the Psalms, or in the writings of any one of Christ’s apostles, or in the eloquence of Christ Himself. But the evidence of all the several scriptures with one accord proclaims the Church spread abroad throughout the world, with which the faction of Donatus does not hold communion. The law of God declared, “In your seed shall all the nations of the earth be blessed.” Genesis 26:4 The Lord said by the mouth of His prophet, “From the rising of the sun, even unto the going down of the same, a pure sacrifice shall be offered unto my name: for my name shall be great among the heathen.” Malachi 1:11 The Lord said through the Psalmist, “He shall have dominion also from sea to sea, and from the river unto the ends of the earth.” The Lord said by His apostle, “The gospel has come unto you, as it is in all the world, and brings forth fruit.” Colossians 1:6 The Son of God said with His own mouth, “You shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and even unto the uttermost part of the earth.” Acts 1:8 Cæcilianus, the bishop of the Church of Carthage, is accused with the contentiousness of men; the Church of Christ, established among all nations, is recommended by the voice of God. Mere piety, truth, and love forbid us to receive against Cæcilianus the testimony of men whom we do not find in the Church, which has the testimony of God; for those who do not follow the testimony of God have forfeited the weight which otherwise would attach to their testimony as men.

Note the source of St. Augustine’s confidence. It is the “unity of the whole world.” It is “abandoned impudence to desire to condemn the communion of the whole world.” The Catholic Church is “established among all nations,” and this is reason to accept it instead of the doctrines of the heretics.

The comparison between religious beliefs and scientific beliefs applies much better to the time of St. Augustine. Even St. Augustine would know that alternate religions exist, but in a similar sense there might have appeared to be potentially many sciences, insofar as science is not at the time a unified body of ideas attempting to explain the world. Thales held that all things are derived from water, while others came out in favor of air or fire.

Nonetheless, even at the time of St. Augustine, there are seeds of the difference. Unknown to St. Augustine, native Americans of the time were certainly practicing entirely different religions. And while I made the comparison between religious heresy and dissent on certain scientific questions above, these in practice have their own differences. Religious heresy of itself contains a seed of schism, and thus the possibility of establishing a new religion. Scientific disagreement even of the kind that might be compared with “heresy,” never leads to the development of a new set of scientific doctrines about the world that can be considered an alternative science.

In contrast, if even religious heresy had not existed, St. Augustine would be entirely right simply to point to the consent of the world. Aristotle frequently points to the agreement of all men as one of the best signs of truth, for example here:

And about all these matters the endeavor must be made to seek to convince by means of rational arguments, using observed facts as evidences and examples. For the best thing would be if all mankind were seen to be in agreement with the views that will be stated, but failing that, at any rate that all should agree in some way. And this they will do if led to change their ground, for everyone has something relative to contribute to the truth, and we must start from this to give a sort of proof about our views; for from statements that are true but not clearly expressed, as we advance, clearness will also be attained, if at every stage we adopt more scientific positions in exchange for the customary confused statements.

And indeed, if there were in this way one religion with which all were in agreement, it is not merely that they would agree in fact, since this is posited, but the agreement of each would have an extremely reasonable foundation. In this situation, it would be quite reasonable to speak of religious faith and scientific faith as roughly equivalent.

In the real world, however, religious beliefs are neither like beliefs in fairies and unicorns, nor like scientific beliefs.

But as Aristotle says, “everyone has something relative to contribute to the truth,” and just as we saw some true elements in Dawkins’s point in the previous post, so there is some truth to the comparisons made by Collins and Chastek. This is in fact part of the reason why Dawkins’s basic point is mistaken. He fails to consider religious belief as a way of participating in a community, and thus does not see a difference from beliefs in werewolves and the like.

# Pope Antiochus Epiphanes

From them came forth a sinful root, Antiochus Epiphanes, son of King Antiochus; he had been a hostage in Rome. He began to reign in the one hundred thirty-seventh year of the kingdom of the Greeks.

In those days certain renegades came out from Israel and misled many, saying, “Let us go and make a covenant with the Gentiles around us, for since we separated from them many disasters have come upon us.” This proposal pleased them, and some of the people eagerly went to the king, who authorized them to observe the ordinances of the Gentiles. So they built a gymnasium in Jerusalem, according to Gentile custom, and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil.

Then the king wrote to his whole kingdom that all should be one people, and that all should give up their particular customs. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and festivals, to defile the sanctuary and the priests, to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals, and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, so that they would forget the law and change all the ordinances. He added, “And whoever does not obey the command of the king shall die.”

This led to the persecution discussed in the last past.

It is not difficult to find analogies with the Jewish attitude described there, that one should not depart from one’s traditions in any detail, neither to the right nor to the left. This compares pretty well, for example, with the attitudes of many Catholic traditionalists today. Simply consider this post the other day by Steve Skojec:

OnePeterFive exists because we have a vision for the Church. It is a vision not of our own making, but one that has been inherited from our forebears in the Faith. We look back over the continuity of 20 centuries. We observe the struggles, the heartache, even the martyrdom — but also the accomplishments, the civilization-building prowess, the glory and honor of Christendom. Our motto here seems simple, but it entails a great deal. How do we “rebuild Catholic Culture and restore Catholic Tradition?”

One painstaking day at a time.

We confront what is happening in the Church because we know this is not how it should be. We know, by reviewing times past, what the Church could be again. Catholicism is the greatest thing that has ever happened to the world — first and foremost, through the unique and exclusive salvific graces Our Holy Mother Church provides to mankind — but also through her influences on art, music, law, governance, science, education, and everything that makes civilization possible. And we know that the Church can be — that it will be — the guiding force of the world again.

Every day, we get up and ask God for help and guidance in this overwhelming task. We brace ourselves as we survey the devastated visage of this crowning achievement of human history. We look for the evil lurking in the shadows, and we shine the light. We look for the good that is, or was, and we begin the process of restoration and recovery.

We do this work because we love the Catholic Church, and we want to see it made great again. Because we believe that nothing is more important than returning the Church’s focus to her most important mission: the salvation of souls — knowing that all these other things will flow naturally from the first.

There are some differences, of course. The purposes seem to be different, insofar as Steve says that the purpose is “the salvation of souls,” while Mattathias says that the purpose is to “live by the covenant of our ancestors.” And Steve is interested in restoration and rebuilding, while Mattathias wants to preserve what is already present, or at least was recently present, in his community. But the fundamental orientation is the same: it is such and such a concrete culture, as a whole and in every detail, that must be preserved, or if no longer present, restored. One should depart from that culture neither to the right nor to the left.

Early in his pontificate, Pope Francis in his Apostolic Exhortation Evangelii Gaudium discusses his intentions:

25. I am aware that nowadays documents do not arouse the same interest as in the past and that they are quickly forgotten. Nevertheless, I want to emphasize that what I am trying to express here has a programmatic significance and important consequences. I hope that all communities will devote the necessary effort to advancing along the path of a pastoral and missionary conversion which cannot leave things as they presently are. “Mere administration” can no longer be enough. Throughout the world, let us be “permanently in a state of mission”.

26. Paul VI invited us to deepen the call to renewal and to make it clear that renewal does not only concern individuals but the entire Church. Let us return to a memorable text which continues to challenge us. “The Church must look with penetrating eyes within herself, ponder the mystery of her own being… This vivid and lively self-awareness inevitably leads to a comparison between the ideal image of the Church as Christ envisaged her and loved her as his holy and spotless bride (cf. Eph 5:27), and the actual image which the Church presents to the world today… This is the source of the Church’s heroic and impatient struggle for renewal: the struggle to correct those flaws introduced by her members which her own self-examination, mirroring her exemplar, Christ, points out to her and condemns”. The Second Vatican Council presented ecclesial conversion as openness to a constant self-renewal born of fidelity to Jesus Christ: “Every renewal of the Church essentially consists in an increase of fidelity to her own calling… Christ summons the Church as she goes her pilgrim way… to that continual reformation of which she always has need, in so far as she is a human institution here on earth”.

There are ecclesial structures which can hamper efforts at evangelization, yet even good structures are only helpful when there is a life constantly driving, sustaining and assessing them. Without new life and an authentic evangelical spirit, without the Church’s “fidelity to her own calling”, any new structure will soon prove ineffective.

An ecclesial renewal which cannot be deferred

27. I dream of a “missionary option”, that is, a missionary impulse capable of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation. The renewal of structures demanded by pastoral conversion can only be understood in this light: as part of an effort to make them more mission-oriented, to make ordinary pastoral activity on every level more inclusive and open, to inspire in pastoral workers a constant desire to go forth and in this way to elicit a positive response from all those whom Jesus summons to friendship with himself. As John Paul II once said to the Bishops of Oceania: “All renewal in the Church must have mission as its goal if it is not to fall prey to a kind of ecclesial introversion”.

If we do not read carefully, and if we were completely ignorant of the conditions of the real world, this could seem pretty consistent with Steve Skojec’s remarks. The Pope wants “renewal,” while Steve wants “rebuilding” and “restoration.” The Pope says that the Church should be faithful to her calling, and it is hard to see Steve disagreeing with that.

Nonetheless, a more careful reading, and knowledge of the real world, leads one rather to say that we have here virtually the most violent opposition possible. Pope Francis in fact more or less foresees the difference between the careless and careful readings when he says, “I am aware that nowadays documents do not arouse the same interest as in the past and that they are quickly forgotten. Nevertheless, I want to emphasize that what I am trying to express here has a programmatic significance and important consequences.”

The basic difference is this: for Steve, renewal would consist in rebuilding and restoring. What Pope Francis wants, as Steve would consider it, would consist in tearing down and destroying. This is made clear most of all when the Pope says that the Church needs an impulse “capable of transforming everything,” in such way that things are “channeled for the evangelization of today’s world rather than for her [the Church’s] self-preservation.”

Steve might agree that everything needs to be transformed. But definitely not in the way that the Pope wants it transformed, but rather in the way the Pope rejects in the phrase, “rather than for her self-preservation.”

What does Pope Francis mean by this? It is easy to see that the Pope wants to preserve the existence of the Church, and in fact is proposing a means to accomplish it. Earlier in the text, the Pope says:

Lastly, we cannot forget that evangelization is first and foremost about preaching the Gospel to those who do not know Jesus Christ or who have always rejected him. Many of them are quietly seeking God, led by a yearning to see his face, even in countries of ancient Christian tradition. All of them have a right to receive the Gospel. Christians have the duty to proclaim the Gospel without excluding anyone. Instead of seeming to impose new obligations, they should appear as people who wish to share their joy, who point to a horizon of beauty and who invite others to a delicious banquet. It is not by proselytizing that the Church grows, but “by attraction”.

The Church is to be preserved by transforming everything in such a way that it becomes attractive to those outside, who will then enter it for the sake of the joy and the beauty they see. Once again, Steve Skojec might find himself mainly in agreement, but the disagreement is about what kind of transformation is needed. For Steve, we need to rebuild what already was in the past. For the Pope, we have to leave that behind forever. This is actually why he rejects “self-preservation,” even while proposing a means for the Church to preserve itself. His real rejection is a rejection of preserving what was in the past.

The Pope is not wrong that the Church has often been harmed in the past by a “self-preserving” attitude, as for example in the case we discussed concerning the text of St. John. But it does not follow that the Pope’s proposal to “transform everything” is necessarily a good idea either. In any case, we can leave this for another time.

The disagreement at least is clear. Steve wishes to rebuild and restore all that was; the Pope wishes to abandon all of that, and transform everything in a completely new way. This is why I said that there is really the most violent opposition possible here. For the traditionalist, the intentions of Pope Francis are like the intentions of Antiochus Epiphanes in the passage above: the elimination of the previously existing culture and its replacement with something new.

The natural consequence of this situation is this kind of talk about persecution.

# We Didn’t Really Mean It

The Holy Office later published an interpretation of its 1897 ruling on the letter of John:

At this response there arose on June 2, 1927, the following declaration, at first given privately by the same Sacred Congregation and afterwards repeated many times, which was made a part of public law in EB n. 121 by authority of the Holy Office itself:
“This decree was passed to check the audacity of private teachers who attributed to themselves the right either of rejecting entirely the authenticity of the Johannine comma, or at least of calling it into question by their own final judgment. But it was not meant at all to prevent Catholic writers from investigating the subject more fully and, after weighing the arguments accurately on both sides, with that and temperance which the gravity of the subject requires, from inclining toward an opinion in opposition to its authenticity, provided they professed that they were ready to abide by the judgment of the Church, to which the duty was delegated by Jesus Christ not only of interpreting Holy Scripture but also of guarding it faithfully.”

It seems reasonable to take this more or less at face value. However, it is not really an interpretation of the meaning of the earlier ruling, but rather of its motive, and one that basically undercuts the original ruling.

Why was it necessary for this interpretation to be given privately “many times” before it was published? The original ruling essentially said that one could not even call the authenticity of the text into question. This would leave people who desired to be obedient to the ruling with no alternative but to firmly assert the authenticity of the text. Since many Catholic scholars could see that this went against the facts in manifest ways, there were consequently many who appealed in private for an interpretation which would permit them to question the authenticity of the text.

Even if we accept the basic honesty of the explanation, however, the original ruling exists in a broader context, of which the 1909 Pontifical Biblical Commission statement on Genesis is one example, which suggests a more general idea: the “audacity of private teachers” is doing damage to the Church, and therefore such audacity must be repressed. Regardless of whether repression was the correct response, the first part was true: damage was indeed being done. Audacity however was no necessary part of this process, since seeking the truth would do just as well.

# Truth and Culture

Just as progress in technology causes a declining culture, so also progress in truth.

This might seem a surprising assertion, but some thought will reveal that it must be so. Just as cultural practices are intertwined with the existing conditions of technology, so also such practices are bound up with explicit and implicit claims about the world, about morality, about human society, and so on. Progress in truth will sometimes confirm these claims even more strongly, but this will merely leave the culture approximately as it stands. But there will also be times when progress in truth will weaken these claims, or even show them to be false. This will necessarily strike a blow against the existing culture, damaging it much as changes in technology do.

Consider our discussion of the Maccabees. As I said there, Mattathias seems to suggest that abandoning the religion of one’s ancestors is bad for anyone, not only for the Jews. This is quite credible in the case in the particular scenario there considered, where people are being compelled by force to give up their customs and their religion. But consider the situation where the simple progress of truth causes one to revise or abandon various religious claims, as in the case we discussed concerning the Jehovah’s Witnesses. If any of these claims are bound up with one’s culture and religious practices, this progress will necessarily damage the currently existing culture. In the case of the Maccabees, they have the fairly realistic choice to refuse to obey the orders of the king. But the Jehovah’s Witnesses do not have any corresponding realistic choice to insist that the world really did end in 1914. So the Jews could avoid the threatened damage, but the Jehovah’s Witnesses cannot.

Someone might respond, “That’s too bad for people who believe in false religions. Okay, so the progress of truth will inevitably damage or destroy their religious and cultural practices. But my religion is true, and so it is immune to such effects.”

It is evident that your religion might true in the sense defined in the linked post without being immune to such effects. More remarkably, however, your religion might be true in a much more robust sense, and yet still not possess such an immunity.

Consider the case in the last post regarding the Comma. We might suppose that this is merely a technical academic question that has no relevance for real life. But this is not true: the text from John was read, including the Trinitarian reference, in the traditional liturgy, as for example on Low Sunday. Liturgical rites are a part of culture and a part of people’s real life. So the question is definitely relevant to real life.

We might respond that the technical academic question does not have to affect the liturgy. We can just keep doing what we were doing before. And therefore the progress of truth will not do any damage to the existing liturgical rite.

I am quite sympathetic to this point of view, but it is not really true that no damage is done even when we adopt this mode of proceeding. The text is read after the announcement, “A reading from a letter of the blessed John the Apostle,” and thus there is at least an implicit assertion that the text comes from St. John, or at any rate the liturgical rite is related to this implicit assertion. Now we might say that it is not the business of liturgical rites to make technical academic assertions. And this may be so, but the point is related to what I said at the beginning of this post: cultural practices, and liturgical rites as one example of them, are bound up with implicit or explicit claims about the world, and we are here discussing one example of such an intertwining.

And this damage inflicted on the liturgical rite by the discovery of the truth of the matter cannot be avoided, whether or not we change the rite. The Catholic Church did in fact change the rite (and the official version of the Vulgate), and no longer includes the Trinitarian reference. And so the liturgical rite was in fact damaged. But even if we leave the practice the same, as suggested above, it may be that less damage will be done, but damage will still be done. As I conceded here, a celebration or a liturgical rite will become less meaningful if one believes in it less. In the current discussion about the text of John, we are not talking about a wholesale disbelief, but simply about the admission that the Trinitarian reference is not an actual part of John’s text. This will necessarily make the rite less meaningful, although in a very minor way.

This is why I stated above that the principle under discussion is general, and would apply even in the case of a religion which is true in a fairly robust sense: even minor inaccuracies in the implicit assumptions of one’s religious practices will mean that the discovery of the truth of the matter in those cases will be damaging to one’s religious culture, if only in minor ways.

All of this generalizes in obvious ways to all sorts of cultural practices, not only to religious practices. It might seem odd to talk about a “discovery” that slavery is wrong, but insofar as there was such a discovery, it was damaging to the culture of the Confederacy before the Civil War.

Someone will object. Slavery is actually bad, so banning it only makes things better, and in no way makes them worse. But this is not true: taking away something bad can certainly makes things worse in various ways. For example, if a slaver owner is suddenly forced to release his slaves, he might be forced to close his business, which means that his customers will no longer receive service.

Not relevant, our objector will respond. Sure, there might be some inconveniences that result from releasing the slaves. But slavery is really bad, and once we’ve freed the slaves we can build a better world without it. The slave owner can start a new business that doesn’t depend on slavery, and things will end up better.

It is easy to see that insofar as there is any truth in the objections, all of it can be applied in other cases, as in the case of liturgical rites we have discussed above, and not only to moral matters. Falsity is also a bad thing, and if we remove it, there “might be some inconveniences,” but just as we have cleared the way for the slave owner to do something better, so we have cleared the way for the formation of liturgical rites which are more fully rooted in the truth. We can build a better world that is not associated with the false idea about the text of John, and things will end up better.

I have my reservations. But the objector is not entirely wrong, and one who wishes to think through this line of argument might also begin to respond to these questions raised earlier.

# Modernism Responds to Pius X

4. But since the Modernists (as they are commonly and rightly called) employ a very clever artifice, namely, to present their doctrines without order and systematic arrangement into one whole, scattered and disjointed one from another, so as to appear to be in doubt and uncertainty, while they are in reality firm and steadfast, it will be of advantage, Venerable Brethren, to bring their teachings together here into one group, and to point out the connexion between them, and thus to pass to an examination of the sources of the errors, and to prescribe remedies for averting the evil.

Pius X proceeds to begin to lay out the doctrines of the modernists as “firm and steadfast,” and as a systematic whole:

5. To proceed in an orderly manner in this recondite subject, it must first of all be noted that every Modernist sustains and comprises within himself many personalities; he is a philosopher, a believer, a theologian, an historian, a critic, an apologist, a reformer. These roles must be clearly distinguished from one another by all who would accurately know their system and thoroughly comprehend the principles and the consequences of their doctrines.

Agnosticism its Philosophical Foundation

6. We begin, then, with the philosopher. Modernists place the foundation of religious philosophy in that doctrine which is usually called Agnosticism. According to this teaching human reason is confined entirely within the field of phenomena, that is to say, to things that are perceptible to the senses, and in the manner in which they are perceptible; it has no right and no power to transgress these limits. Hence it is incapable of lifting itself up to God, and of recognising His existence, even by means of visible things. From this it is inferred that God can never be the direct object of science, and that, as regards history, He must not be considered as an historical subject. Given these premises, all will readily perceive what becomes of Natural Theology, of the motives of credibility, of external revelation. The Modernists simply make away with them altogether; they include them in Intellectualism, which they call a ridiculous and long ago defunct system. Nor does the fact that the Church has formally condemned these portentous errors exercise the slightest restraint upon them. Yet the Vatican Council has defined, “If anyone says that the one true God, our Creator and Lord, cannot be known with certainty by the natural light of human reason by means of the things that are made, let him be anathema” (De Revel., can. I); and also: “If anyone says that it is not possible or not expedient that man be taught, through the medium of divine revelation, about God and the worship to be paid Him, let him be anathema” (Ibid., can. 2); and finally, “If anyone says that divine revelation cannot be made credible by external signs, and that therefore men should be drawn to the faith only by their personal internal experience or by private inspiration, let him be anathema” (De Fide, can. 3). But how the Modernists make the transition from Agnosticism, which is a state of pure nescience, to scientific and historic Atheism, which is a doctrine of positive denial; and consequently, by what legitimate process of reasoning, starting from ignorance as to whether God has in fact intervened in the history of the human race or not, they proceed, in their explanation of this history, to ignore God altogether, as if He really had not intervened, let him answer who can. Yet it is a fixed and established principle among them that both science and history must be atheistic: and within their boundaries there is room for nothing but phenomena; God and all that is divine are utterly excluded. We shall soon see clearly what, according to this most absurd teaching, must be held touching the most sacred Person of Christ, what concerning the mysteries of His life and death, and of His Resurrection and Ascension into heaven.

As I remarked in the earlier post, Pope Pius X’s condemnation is sweeping and general, and surely many of the people who possessed many of the attitudes that the Pope considered modernist did not in fact embrace a systematic view such as the above. In a Modernist response, anonymous just as those accused by the encyclical are anonymous, one or some of the modernists responded to the encyclical (taken from the opening of this book):

A document so weighty, both in substance and form, as the Encyclical which we have reproduced at the end of this book; an attempt so deliberate to present “Modernist”* views to the public under a false and unfavorable light; a condemnation so authoritative of us Modernists as dangerous foes of Christian piety and unconscious promoters of atheism, make it a duty, which we owe to our own conscience, to the collective conscience, of the faithful, and to an anxious and expectant public, to lay bare our whole mind without reserve or concealment. We cannot possibly remain silent under the violent accusation which the chief authority of the Church, albeit recognizing us as her faithful subjects and as resolved to cling to her till our last breath, heaps upon our head. Hence there is nothing arrogant in our reply, since it is an elementary principle of justice for those who are accused to defend themselves; nor can we believe that this right has been taken from us at a moment so critical for the fortunes of Catholic Christianity.

They remark in the note on the name “Modernist”:

Let us say, once and for all, that we use this term only that we may be understood by those who have learnt it from the Encyclical, and that we do not need a new name to describe an attitude which we consider to be simply that of Christians and Catholics who live in harmony with the spirit of their day.

The following chapter begins to comment on the “systematic arrangement” laid out by Pius X:

First of all we must lay bare an equivocation by which inexpert readers of the Encyclical might easily be misled. That document starts with the assumption that there lies at the root of Modernism a certain philosophical system from which we deduce our critical methods, whether biblical or historical; in other words, that our zeal to reconcile the doctrines of Catholic tradition with the conclusions of positive science springs really from some theoretical apriorism which we defend through our ignorance of scholasticism and the rebellious pride of our reason. Now the assertion is false, and since it is the basis on which the Encyclical arranges its various arguments we cannot in our reply follow the order of that fallacious arrangement; but we must first of all show the utter emptiness of this allegation, and then discuss the theories which the Encyclical imputes to us.

In truth, the historical development, the methods and programme of so-called Modernism are very different from what they are said to be by the compilers of Pascendi Gregis.

So far from our philosophy dictating our critical method, it is the critical method that has, of its own accord, forced us to a very tentative and uncertain formulation of various philosophical conclusions, or better still, to a clearer exposition of certain ways of thinking to which Catholic apologetic has never been wholly a stranger. This independence of our criticism in respect to our purely tentative philosophy is evident in many ways.

First of all, of their own nature, textual criticism, as well as the so-called Higher Criticism (that is, the internal analysis of biblical documents with a view to establishing their origin and value), prescind entirely from philosophical assumptions. A single luminous example will suffice–that furnished by the question of the Comma Johanneum–now settled for ever. In past days when theologians wanted to prove the doctrine of the Trinity they never omitted to quote from the Vulgate (1 John v. 7): “There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost.” Now the italicized words are lacking in all the Greek MSS. of to-day, cursive or uncial, and in all the Greek epistolaries and lectionaries, and in all the ancient translations, except the Vulgate, in the works of the Greek Fathers and of other Greek writers prior to the the twelfth century, in those of all the ancient Syrian and Armenian writers, and in those of a great number of the Latin Fathers. This silence of East and West is all the more remarkable as the passage would have been of priceless value in the Arian controversy. That it was not then appealed to, proves that it did not exist at the beginning of the fourth century. Moreove, a collation of MSS. and their comparison with the works of the heretic Priscillian, discovered a few years ago, makes it clear that the verse in question comes from Spain, and was fabricated by that heretic (A.D. 384) in favour of his trinitarian views, of which Peregrinus made himself the propagandist. Now it is plain that in order to arrive at such a conclusion and to study such a literary problem critically, no sort of philosophical doctrine or presupposition is required. The same can be said of a whole host of biblical and historical problems whose impartial solutions, leading to results so different from those of traditional Catholic criticism, are the true cause of that revolution in religious apologetic which we find forced upon us by sheer necessity. Does one really need any special philosophical preparation to trace a diversity of sources in the Pentateuch, or to convince oneself, by the most superficial comparison of texts, that the Fourth Gospel is a substantially different kind of work from the synoptics, or that the Nicene Creed is essentially a development of the Apostles’ Creed?

The modernists have the better of the argument here. One might say that this kind of argument regarding the Comma involves philosophical presuppositions only by making arguments like, “This presupposes that our memory is valid,” “This presupposes that these manuscripts really come from those times,” “This presupposes that the others who have studied this question were being basically honest,” and so on. But these things are really just common sense, not some special philosophy. Nor are they even premises, in general, in the sense that my memory of drinking coffee this morning is not a premise in an argument that I drank coffee this morning; I simply assert that I did, and my memory is an efficient cause of my statement, not an argument for it.

The modernists bring up this example not as an irrelevant detail, but because it was precisely the kind of thing they were criticized for. Thus we have this from the Acta Sanctae Sedis in 1897 [this document, page 637]:

« Utrum tuto negari, aut saltem in dubium revocari possit
« esse authenticum textum S. Ioannis, in epistola prima, capo V,
« vers. 7, quod sic se habet: Quoniam tres sunt, qui testimonium
« dant in coelo: Pater, Verbum et Spiritus Sanctus: et hi tres
« unum sunt? »
Omnibus diligentissimo examine perpensis, praehabito que
DD. Consultorum voto, iidem Emi Cardinales respondendum
mandarunt: « Negative ».

The decree asserts that the authenticity of the text cannot be safely denied or even called into doubt. Now I have previously discussed such decrees. These should never be understood as attempting to settle the truth of the matter definitively. Rather they are making a rule: you are not allowed to deny this or even to call it into question.

Pope Pius X complains in Pascendi:

Finally, and this almost destroys all hope of cure, their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy.

For Pope Pius X, calling into question the authenticity of the Comma would be “the result of pride and obstinacy,” because one questioning it would be in disobedience to the above decree. But given the kinds of arguments that are involved, it is easy enough to see why the people questioning it would ascribe this rather to a love of truth.

All of this might call to mind earlier debates. Here is Philip Gosse, quoted at length in the linked post:

I am not assuming here that the Inspired Word has been rightly read; I merely say that the plain straightforward meaning, the meaning that lies manifestly on the face of the passages in question, is in opposition with the conclusions which geologists have formed, as to the antiquity and the genesis of the globe on which we live.

Perhaps the simple, superficial sense of the Word is not the correct one; but it is at least that which its readers, learned and unlearned, had been generally content with before; and which would, I suppose, scarcely have been questioned, but for what appeared the exigencies of geological facts.

Now while there are, unhappily, not a few infidels, professed or concealed, who eagerly seize on any apparent discrepancy between the works and the Word of God, in order that they may invalidate the truth of the latter, there are, especially in this country, many names of the highest rank in physical (and, among other branches, in geological) science, to whom the veracity of God is as dear as life. They cannot bear to see it impugned; they know that it cannot be overthrown; they are assured that He who gave the Word, and He who made the worlds, is One Jehovah, who cannot be inconsistent with Himself. But they cannot shut their eyes to the startling fact, that the records which seem legibly written on His created works do flatly contradict the statements which seem to be plainly expressed in His word.

Here is a dilemma. A most painful one to the reverent mind! And many reverent minds have laboured hard and long to escape from it. It is unfair and dishonest to class our men of science with the infidel and atheist. They did not rejoice in the dilemma; they saw it at first dimly, and hoped to avoid it. At first they believed that the mighty processes which are recorded on the “everlasting mountains” might not only be harmonized with, but might afford beautiful and convincing demonstrations of Holy Scripture. They thought that the deluge of Noah would explain the stratification, and the antediluvian era account for the organic fossils.

A parallel passage could easily be written on the opposition between Pope Pius X and the modernists. While I don’t have a source at hand at the moment, it seems that Alfred Loisy did state after his excommunication that he had secretly been an atheist for many years. There is no way of knowing, however, whether this is true in a literal sense or was simply his own retrospective analysis of his past state of mind. In any case, it is quite sure that many of the modernists were not secret atheists, but simply men like the geologists in Gosse’s passage. Conflict came to light between the actual facts of geology and the current understanding based on the text of Genesis, and something had to be said about that conflict. In a similar way, in the modernist controversy, conflict came to light between the actual facts of history and the current understanding based on the Church’s traditions, and something had to be said about that conflict.

Gosse complains that the geologists are classed with “the infidel and the atheist,” in effect for their recognition of geological facts; Pius X accuses the modernists of secret agnosticism or atheism, in effect for their recognition of historical facts.

In both cases, the accusation is that an atheistic metaphysics, and likely an atheistic epistemology, comes first, and is responsible for the conclusions that are drawn. And in both cases the accusation is false. Epistemology cannot come first in principle, and it does not come first in practice in these cases. You might be able to argue that these people have ended up with a mistaken epistemology, and you might be able to argue that it does not follow from the facts from which they have drawn it. But they have drawn it from facts, mistakenly or not, and not the facts from the epistemology.

This is ultimately why, despite the lack of firm definition of the term “Modernism,” the controversy has remained until this day. This is why accusations of modernism continue to be thrown around, as a few years ago when Bishop Fellay accused Pope Francis of modernism:

What Gospel does he have? Which Bible does he have to say such things. It’s horrible. What has this to do with the Gospel? With the Catholic Faith? That’s pure Modernism, my dear brethren. We have in front of us a genuine Modernist…

If one wishes to criticize the views which are characterized as “modernist,” whether in the early 20th century or now in the 21st, one will make no progress without the acknowledgement that it was first the consideration of certain facts that led to those views, rightly or wrongly. Attributing them to some general system is simplistic and wrong.

# Remarriage and What People Know

Earlier I argued, somewhat in passing, that integralism is false. Responding to the point about the Church’s teaching on marriage, P. Edmund Waldstein responds:

Leaving aside questions of the differences between supernatural faith and natural knowledge of the natural law, I would respond to my anonymous friend by saying that a truth need not be “obvious” in every sense for it to be blameworthy for someone not to know it. Consider St. Paul’s famous words in the Epistle to the Romans:

For from heaven is revealed the anger of God against all the impiety and unrighteousness of people who in their unrighteousness suppress the truth; since what can be known about God is plain to them because God made it plain to them. Since the creation of the world, what is his and invisible, his eternal power and divinity, has been perceived by the mind through what he has made, so that they have no excuse; because, while knowing God, they did not glorify or thank him as God, but they were be­guiled in their reasonings and their uncomprehending hearts were made dark. (Romans 1:18-21)

Now, the existence of God is surely not “obvious” to the gentiles in the sense employed by Entirely Useless. Their minds are darkened by sin, and so it is difficult for them to see the truth. But St. Paul teaches that this darkening by sin is blameworthy, and can be overcome. As I wrote in my letter to Cardinal Schönborn:

It is possible for conscience in the sense of the particular judgment about what is good to be in error. It is even possible to be habitually in error about the moral good. But there is something indelible about conscience in the sense of synderesis, the knowledge of the good that God has inscribed in our hearts. Hence moral error always includes an element of “suppressing the truth” (cf. Romans 1:18) that gives witness against us in the depths of the soul.

This is why, contra Fr. Häring, it is important to insist on the objective norm, which the person is capable of recognizing. One can even exert “pressure,” not to make someone act against their conscience, but rather to correct the judgement of their erring conscience by reminding them of the truth that is engraved by synderesis in the depths of their heart.

The idea is that whatever the status of Catholic doctrine in general, people are blameworthy if they do not believe that divorce and remarriage, while the previous spouse remains alive, is wrong, because this is a matter of the natural law.

Whether this is actually the case is debatable. The supplement to St. Thomas’s Summa states:

I answer that, As stated above (Article 1, Replies to 7 and 8), plurality of wives is said to be against the natural law, not as regards its first precepts, but as regards the secondary precepts, which like conclusions are drawn from its first precepts. Since, however, human acts must needs vary according to the various conditions of persons, times, and other circumstances, the aforesaid conclusions do not proceed from the first precepts of the natural law, so as to be binding in all cases, but only in the majority. for such is the entire matter of Ethics according to the Philosopher (Ethic. i, 3,7). Hence, when they cease to be binding, it is lawful to disregard them. But because it is not easy to determine the above variations, it belongs exclusively to him from whose authority he derives its binding force to permit the non-observance of the law in those cases to which the force of the law ought not to extend, and this permission is called a dispensation. Now the law prescribing the one wife was framed not by man but by God, nor was it ever given by word or in writing, but was imprinted on the heart, like other things belonging in any way to the natural law. Consequently a dispensation in this matter could be granted by God alone through an inward inspiration, vouchsafed originally to the holy patriarchs, and by their example continued to others, at a time when it behooved the aforesaid precept not to be observed, in order to ensure the multiplication of the offspring to be brought up in the worship of God. For the principal end is ever to be borne in mind before the secondary end. Wherefore, since the good of the offspring is the principal end of marriage, it behooved to disregard for a time the impediment that might arise to the secondary ends, when it was necessary for the offspring to be multiplied; because it was for the removal of this impediment that the precept forbidding a plurality of wives was framed, as stated above (Article 1).

Now it is true that the argument here is that such a dispensation was granted through “inward inspiration.” But if someone can believe this without being blameworthy, it is likely that someone can also believe that such a dispensation can be given by those who have care for the common good, namely the state. Furthermore, this concerns polygamy as such, and if it is believable that polygamy can be acceptable by dispensation, much more is it believable that remarriage after divorce can be acceptable by dispensation, since most of the harm that is done by polygamy is not evidently done in this case. And St. Paul in fact grants such a dispensation in some cases.

But let us set this aside. Whether or not something is against the natural law, and in what sense, is a technical question. The question which is actually relevant to our discussion is not technical at all. It is this: can someone believe that such a remarriage, while the previous spouse is alive, is acceptable, without being blinded by sin?

And put in this way, it is evident that some people can and do believe this, without being blinded by sin. For example, to assert that no one can believe this without being blinded by sin, implies that virtually all of the Orthodox are blinded by sin, since most of them believe that remarriage is sometimes acceptable. Now it might be reasonable to say that they are “blinded by sin” in a generic sense, if one meant to say that they are blinded by their religion and culture, and that the defects in these resulted from sin, but it would not reasonable to attribute their error to personal sin.

As another example, we can consider the reaction of the disciples in the Gospels to the teaching of Christ:

Some Pharisees came to him, and to test him they asked, “Is it lawful for a man to divorce his wife for any cause?” He answered, “Have you not read that the one who made them at the beginning ‘made them male and female,’ and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” He said to them, “It was because you were so hard-hearted that Moses allowed you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for unchastity, and marries another commits adultery.”

His disciples said to him, “If such is the case of a man with his wife, it is better not to marry.”

If someone who is blinded by sin is confronted with their error, anger is a plausible reaction, but the kind of questioning in the passage, as well as the surprise indicated in the response that in this case, “It is better not to marry,” indicates rather an honest belief.

P. Edmund might well respond that the situation of the Orthodox, or of the disciples, is very different from the position of Catholics in the present day Catholic Church. And this is indeed the case, and it is quite plausible that many divorced and remarried Catholics are “blinded by sin,” or in other words, that their belief that their behavior is reasonable is a motivated belief, and more so than other beliefs. This is why I noted that Pope Francis may have chosen a singularly bad case to make his point. Nonetheless, these Catholics also live in a culture that finds remarriage acceptable, and in a Church in which the majority of professing members have significant disagreements with the teaching of that Church. So there is little reason to doubt that there are some who are no more blinded than the Orthodox or than the disciples of Christ.

Even if there were not, however, the larger point in that post about integralism, and about doctrinal disagreement within the Church, would remain.