Error Has No Rights Leo
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the case of a novelty, which conflicts with previous Church teaching. The Second Vatican Council in contrast to the Churches constant teaching declared that "the human person has a right http://www.catholicapologetics.info/modernproblems/vatican2/liberty.htm to religious freedom" in order that "all men should be immune https://secondsightblog.net/2012/07/04/the-right-to-be-wrong/ from coercion on part of individuals, social groups and every human power so that, within due limits, nobody is forced to act against his convictions nor is anyone to be restrained from acting in accordance with his convictions in religious matters in private or public" (General Principles error has of Religious Freedom). However Pope Leo XIII condemned such an idea as being "the great error of our age". Nor was Pope Pius IX tolerant of these ideas as he openly spoke against such innovations saying that "contrary to the Teachings of the Holy Scriptures, of the Church and of the Holy Fathers, these persons assert, that the best error has no condition of human society is that wherein no duty is recognized by the violators of the Catholic religion except when the maintenance of public peace requires it" (Quanta Cura). Thus not only is it contrary to the pronouncements of the previous popes but also to that of the Churches constant teaching. The fact that Vatican II declaration was contrary to Church's constant teaching was openly admitted by Fr. Yves Congar who himself helped draft the text of the Declaration itself. Fr. Congar affirms that "it cannot be denied that a text like this does materially say something different from the syllabus of 1864, and even almost the opposite of propositions 15 and 77-9 of the document" (Challenge to the Church, London, 1977, p.44). Since true liberty is often regarded as being without constraint, this only serves to confirm that true liberty Is not understood by so many as they have "an absurd notion as to what liberty is, either they pervert the very idea of freedom, or they extend it at their pleasure
right to bewrong Posted on July 4, 2012 by Quentin Let’s go back this week to pre-history – that is, the 1950s, before Vatican II. At that time, I was a junior member of a large, international, financial company, and I had been asked to say grace at a company dinner. I was nervous about this because it involved praying with non-Catholics. So I consulted my (Jesuit) parish priest. He said: “No problem; you are not praying with them, they are praying with you.” Thank God for Jesuits! You may think, even with hindsight, that I had been over scrupulous. But, perhaps not. Father Henry Davis’s Moral and Pastoral Theology, last edition 1958, taught that “It is not as a general rule permitted to Catholic nurses in hospitals to send for non-Catholic minsters to attend to non-Catholic patients.” She could of course arrange a table with flowers (since this was not per se a religious act) but she must not join in any prayers. Against this background we can understand why The Vatican II documents on Ecumenism (Unitatis Redintegratio) and religious liberty (Dignitatis Humanae) caused such a fuss. Indeed it was claimed by some, incorrectly, that Archbishop Lefebvre had chosen not to sign the latter. A phrase that was often repeated in controversy was “error has no rights.” (Leo XIII’s phrase was, to be precise, “it is contrary to reason that error and truth should have equal rights.”) It followed, ran the argument, that the Catholic Church, secure in possession of the truth, was entitled to political favour and protection, but that other religions were not. This was reflected, for example in the concordats arranged with Franco’s Spain. It may be worth remembering here that neither error nor truth are subjects of rights: only human beings can be. Dignitatis Humanae stated however that, by virtue of human dignity, everyone had an equal right to religion and religious practice. While Unitatis Redintegratio not only referred to the Orthodox religions and the Reformation religions with (an unfamiliar) courtesy, but suggested what we had in common and how we might learn from the emphases in these religions. It was a call for respectful, loving, dialogue. (Both d