[[Dear Sister, are you really suggesting that so-called "Catholics" who struggle with aspects of the Faith are as fully Catholic as those who do not struggle? Should a person who cannot affirm the things in a loyalty oath be allowed to teach our children? Are they really a good model for our children? Would you want them teaching yours? What Bp Vasa and others are doing is making sure that people who do not respect the faith and who sometimes don't even believe in it cannot teach in hypocritical ways to our children or minister in half-hearted ways to the rest of us. Why should I want someone who doesn't hold the entire Catholic faith to give me Eucharist at Mass? I think you are missing the bigger picture here.]]
First, I assume your question about people teaching my children is rhetorical. It would be difficult to answer otherwise. But, seriously, thank you for your questions. And thank you for saying straight out what is implicit in a lot of the commentary I have heard or read by those approving the use of loyalty oaths, namely, that a person who struggles with aspects of Catholic doctrine (including authoritative, non-definitive, doctrine --- or matters of disciplne) are hypocrites. Thank you also for the chance to clarify what I am saying and to expand on why I am saying it.
Uncritical Appropriation: Swallowing things Whole
Clearly I believe that conscientious struggling with dimensions of the Church's teaching is appropriate. I say this because the only people I have ever known to NOT struggle with (aspects of) it at some point tend to have a juvenile faith which has swallowed things whole and uncritically. In short, they have swallowed, and may be able to regurgitate such teaching, but they have not digested nor assimilated it. You recall the story I told about the person who "Did just what the church teaches" but who could not think morally, had a fundamentally unformed conscience, and therefore, was incapable of being Church in complex situations with competing values and disvalues? I think that is, unfortunately, a fairly typical portrait of a person who never struggles with any aspect of the Church's teaching. To my mind the person who struggles or wrestles with these kinds of doctrines is more Catholic, or at least more maturely Catholic, than the person who was incapable of making a truly moral decision for herself (which, Richard Gula reminds us, is not the same as a decision made by oneself)!
Similarly I often think that the person who simply says, "I accept that" without any wrestling or struggle at all doesn't understand (or care about) what they are being asked to affirm. I say the creed at least every weekend and every weekend at least a little something more is brought to that profession and something more is either understood more profoundly or a little differently. I may understand something new about what it means to profess Jesus as Son of God or to affirm the One, Holy, Catholic, Church, and so forth. More, I understand afresh how really complex such truths are theologically and I thank God I didn't need to be a theologian with the level of understanding I have today to have been initiated into the faith. Now let me be clear. One does not need to have a ton of theology to make affirmations of faith. People can and do entrust themselves wholly to God without significant theological expertise. Still, just as knowledge can get in the way of such faith, it more often assists a person in making an act of fundamental trust we call faith. Answers ALWAYS raise more questions; understanding usually shows us how much we don't really know. Also, as one's knowledge grows one may well move through crises of faith, times when decisions about one's faith are especially needed, but it is in deepening knowledge that one comes to more profound faith.
Faith as a Centered Act of the Whole Person
In a like way I think people who accept things without struggle are accepting with one level or dimension of their selves, but compartmentalizing that and separating it from other levels, dimensions, or functions within themselves. Faith is not simply a matter of intellectual assent; it is, as Paul Tillich affirmed, a centered act of the whole person wherein one entrusts themselves entirely to the truth they are affirming. For instance, when I affirm the resurrection of Christ in faith, I say that my entire life is given over to this truth and that in fact, I expect the fulfillment of my life as a human being and my eternity with God to be promised by it. An article of faith both demands everything from us and promises everything eternal to us. But one may be intellectually in one place and emotionally or psychologically in another, for instance, and thus, growth in one area or another may yet be required for a truly integrated act of faith. A person who is aware of such lack of complete integration may honestly recite the Creeds but be unable to make a loyalty oath which spells out dimensions of the teaching one has not yet assimilated on some level, or which one disagrees with at this point in time. There need be nothing hypocritical in this. It can be rooted in the very nature of faith itself.
Obsequium animi Religiosum
Also bear in mind that at Vatican II the Church herself recognized the category of authoritative, non-definitive doctrine and the appropriate correlative level of assent known as "Obsequium animi religiosum" --- which in and of itself includes the meanings "willingness to be taught/learn", "willingness to give internal assent", etc. This says to me that the Church herself (i.e., the ordinary universal Magisterium of the Church) recognizes the importance of the human need to grow in one's ability to understand and embrace a teaching, and also that she respects a person who, in humility and docility, tries conscientiously to do so with mind and heart. If I were to ask you if you were okay with someone ministering to you who affirmed that they ". . .have read everything possible on the church's teaching on x but [are] still struggling with this doctrine out of love for the Church and for the truth" would you really consider them unworthy to minister to other Catholics? The Church herself teaches the appropriateness of such responses to these kinds of doctrine.
On a different level of truth, how about someone who affirms, "I don't see how this is more than a sign of Jesus' body and blood, but the church teaches it so I believe it!" or "I don't need to read about z or pray about x or understand the difficult bits if theology it involves; the church says it so I believe it"? Which of these shows greater, "Religious docility" or more reverence for the doctrine and for truth and the church? Which is the better disciple? I would hope this is hard for you to determine. Loyalty oaths will have lots of the second and third kinds of signers --- and probably a few who think its fun to show up others or simply choose to lie --- but they will most often rule out people on their way to a more mature faith, people who HAVE questioned and continue to do so because they are coming to terms with a very demanding and transcendent truth, people who love the Church God calls into being --- which is not necessarily identical to the Church we see in front of us day to day --- people who are dedicated to the Kingdom of God and who therefore serve a critical and prophetic role in the Church. (And remember, not everything in some of these loyalty oaths are matters of faith or morals).
Ministry and Communion: A Mutual Act
As for who you should want to give you Communion at Mass I honestly can't see where it makes a difference. The person is there to serve you and apparently desires to do so; they remind you (and themselves affirm) this is the Body of Christ and give you a chance to affirm this and receive it yourself. What is in their heart of hearts does not affect this exchange and you know nothing of it. I would expect the communicant, however, to assume the person serving them, ministering to them believes as they do. It is what they say in their ministry and if it is untrue, then the judgment falls to God in his good time. Meanwhile, the very act of ministering and affirming the reality of Eucharist again and again, as well as the sense of joy and completeness one gets in doing so while watching the faithful receive may cause the person ministering to come to profound faith in this matter. Loyalty oaths could effectively short-circuit the mutual growth of faith brought about in all acts of ministry.
Jesus calls the disciples to COME TO fullness of Faith
My final point is that I don't think I am the one missing the bigger picture here. I can cite all kinds of Scripture which supports ministries of the imperfect, ministries of those struggling with aspects of church teaching, ministries of those moving towards a more mature faith, and at least one who did not. Not least then let me point to Judas and Jesus. Judas was called to follow Jesus and follow he did. He followed and eventually betrayed Jesus. In the meantime he was keeper of the disciples' purse and seemed to have a role in organizing missions. Jesus allowed the situation to come to a head. He could have eliminated risk (and growth in faith) and asked for a loyalty oath right from the get go before he let Judas into the disciples' circle or ministry, but instead he allowed Judas the opportunity to come to fullness of faith in the process. Jesus did the same with Peter --- whose faith failed despite protestations that it never would (HE would have signed a loyalty oath in a heartbeat --- and then betrayed it!). But Jesus gave Peter the chance to minister and come to fullness of faith in the act of ministering --- just as he did with all the disciples.
One last example from those standing outside the circle of discipleship. You may remember in the Gospels (Mark 9:33-39ff) that the disciples who have just previously been arguing about who is greatest amongst them come to Jesus and complain that someone is ministering to others (casting out demons in fact) in Jesus' name, but that he is not one of them. They had told the man to stop ministering. Jesus says, "Do not stop him! He who is not against us is with us." Only after this does Christ speak of those who scandalize the little ones (which is not precisely the same thing as someone, like one of the disciples for instance, taking scandal or offense, by the way). It is not a matter of "anything goes" of course. The outsider is truly acting in Jesus' name (presence and power) --- if not as one of the disciples. The way Christ told us we judge such matters? "By their fruits", not their protestations (or professions) of loyalty, "ye shall know them."
P.S. I apologize for not answering your question about folks who teach your children. I thought my answer was getting a bit long. I may answer that part of things here when I have a bit more time as a kind of addendum or I may answer in a separate post because I do believe it is an important question. Thanks for your patience.
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