Obstinate Disobedience of Traditional Doctrine is a Grave Error
Table of Contents
The Rejection of Traditional Doctrine
If anyone rejects any written or unwritten tradition of the church, let him be anathema.
Second Council of Nicaea
Traditional Doctrine is divisive in our times because many prelates and priests deny the teachings of more “politically incorrect” doctrine.
I recently wrote an article about the heresy of Americanism. Needless to say, there were many critics.
People made claims like “we no longer need to assent to ordinary Magisterium from over 100 years ago.”
I beg to differ. The Catholic Church has been around for almost 2 millennia.
Whether or not the doctrine is old has no bearing on whether we assent to it.
If you believe that it’s okay to knowingly believe uncommonly known heresies, then this article is for you!
Sacred Scripture Says to Keep and Obey Traditional Doctrine
In the New Testament, St. Paul has some wise words that he shared with St. Timothy and the church at Thessalonica:
I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom: Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine. For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the truth, but will be turned unto fables. But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober.
2 Timothy 4:1-5
And in all seduction of iniquity to them that perish; because they receive not the love of the truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying: “God shall send”: That is God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth. That all may be judged who have not believed the truth, but have consented to iniquity…Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle.
2 Thessalonians 2:10-14
As you can see in his letter to St. Timothy, St. Paul urges St. Timothy to evangelize by preaching sound doctrine.
We must keep in mind, that at this time there was no canonized New Testament.
So St. Paul was encouraging St. Timothy to preach the Traditional Doctrine as taught by himself and the rest of the Apostles.
Likewise, St, Paul was telling the Thessalonian church to continue their understanding of the Traditional Doctrine he taught them.
St. Vincent of Lerins on Traditional Doctrine
St. Vincent of Lerins was an Early Church Father that wrote a book called the Commonitory.
He wrote the Commonitory for the purpose of distinguishing Catholic orthodoxy from heresy.
Firstly, St. Vincent of Lerins brings up discerning between heresy and Traditional Doctrine:
…whether I or any one else should wish to detect the frauds and avoid the snares of heretics as they rise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church…Since the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of the Church’s interpretation? For this reason — because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another; so that it seems to be capable of as many interpretations as there are interpreters.
Commonitory
What follows is St. Vincent of Lerins’ most famous quote from this work:
Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all.
Ibid.
Going further, St. Vincent of Lerin’s says:
What then will a Catholic Christian do, if a small portion of the Church have cut itself off from the communion of the universal faith?…if some novel contagion seek to infect not merely an insignificant portion of the Church, but the whole? Then it will be his care to cleave to antiquity, which at this day cannot possibly be seduced by any fraud of novelty.
Ibid.
In other words, we must reject any new innovations promulgated in the Church.
If someone says something of the sort, like, “In our times things are different, so we must change our beliefs accordingly.” (Note: See here where this error was condemned by Popes Pius IX and X).
We must reject such nonsense because it is likely that what will follow from their mouths will be heretical trash.
This is certainly even true if the vast majority of the Church believes in heresy, like they did in the Arian controversy or arguably, today.
Angelic Doctor St. Thomas Aquinas on Traditional Doctrine
In his Summa Theologica, Doctor of the Church, St. Thomas Aquinas addresses Traditional Doctrine vs. heresy.
Regarding Faith, St. Thomas writes:
The articles of faith stand in the same relation to the doctrine of faith, as self-evident principles to a teaching based on natural reason. Among these principles there is a certain order, so that some are contained implicitly in others; thus all principles are reduced, as to their first principle, to this one: “The same thing cannot be affirmed and denied at the same time,”…On like manner all the articles are contained implicitly in certain primary matters of faith, such as God’s existence, and His providence over the salvation of man…
ST II-II, q. 1, a. 7
Accordingly we must conclude that, as regards the substance of the articles of faith, they have not received any increase as time went on: since whatever those who lived later have believed, was contained, albeit implicitly, in the faith of those Fathers who preceded them. But there was an increase in the number of articles believed explicitly, since to those who lived in later times some were known explicitly which were not known explicitly by those who lived before them.
Ibid.
Moreover, regarding heretics, St. Thomas writes:
I answer that, Neither living nor lifeless faith remains in a heretic who disbelieves one article of faith.
ST II-II, q. 5, a. 3
So just like St. Vincent, St. Thomas is saying that one must adhere to Traditional Doctrine.
St. Thomas points out that Doctrine does develop from an implicit understanding to an explicit understanding.
This is like when Popes declare Dogmas, like the Assumption of Mary, even though Catholics have always believed this.
But development of Doctrine does not allow for new innovations. The new cannot contradict the old.
Likewise, we cannot refute Doctrine made explicit.
Even if the Doctrine is old, we become heretics if we obstinately disbelieve one article of Faith.
The Council of Trent on Traditional Doctrine
The Council of Trent had this to say about Traditional Doctrine:
Furthermore, in order to restrain petulant spirits, It decrees, that no one, relying on his own skill, shall,–in matters of faith, and of morals pertaining to the edification of Christian doctrine, –wresting the sacred Scripture to his own senses, presume to interpret the said sacred Scripture contrary to that sense which holy mother Church,–whose it is to judge of the true sense and interpretation of the holy Scriptures,–hath held and doth hold; or even contrary to the unanimous consent of the Fathers; even though such interpretations were never (intended) to be at any time published. Contraveners shall be made known by their Ordinaries, and be punished with the penalties by law established.
Council of Trent, Session IV
In other words, we must obey how the Catholic Church has always interpreted Scripture.
Now I know some of you are saying, “But Socialism, Americanism and Separation of Church and State aren’t even in Scripture!”
This is true. However, the point here is that the Council affirmed that it is the right of the Church to interpret Catholic Doctrine.
Sacred Scripture is a big part of Traditional Doctrine, but so are the teachings of the Fathers, Doctors and the Popes.
We must assent to all of these teachings of Traditional Doctrine.
Also, the Council of Trent promulgated the Tridentine Creed, which contains these lines:
I most steadfastly admit and embrace Apostolical and ecclesiastical traditions, and all other observances and constitutions of the Church.
I also admit the Holy Scripture according to that sense which our holy mother the Church hath held, and doth hold, to whom it belongeth to judge of the true sense and interpretations of the Scriptures. Neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers.
Tridentine Creed
I likewise undoubtedly receive and profess all other things delivered, defined, and declared by the sacred Canons, and general Councils, and particularly by the holy Council of Trent, and by the ecumenical Council of the Vatican, particularly concerning the primacy of the Roman Pontiff and his infallible teaching. I condemn, reject, and anathematize all things contrary thereto, and all heresies which the Church hath condemned, rejected, and anathematized.
Ibid.
So this means there is NO DOUBT one has to assent to Traditional Doctrine.
Church Doctor St. Robert Bellarmine on Traditional Doctrine
Like the Saints before him, Doctor of the Church, St. Robert Bellarmine talked about Traditional Doctrine.
St. Robert Bellarmine defines Tradition in several different parts:
The name of tradition is a general one, and signifies any doctrine whether written or unwritten that is communicated from one to another…But although the name of tradition is general, yet this very name is adapted by theologians to signify only unwritten doctrine…Now the doctrine is called unwritten, not which is nowhere written, but which is not written by the first author. Let the baptism of infants be an example. That infants should be baptized is called an unwritten Apostolic tradition, although it is written in the books of almost all the Fathers.
Book Four: On the Unwritten Word of God, Chapter Two: What and How Multiple Tradition is
But there is a double division of traditions; the first is taken from the authors of traditions; the second from the matter. The first is divided into divine, Apostolic, and Ecclesiastical traditions. Those are called divine which were received from Christ himself teaching the Apostles, and are nowhere found in the divine letters; such are what pertains to the matter and form of the sacraments; for we have little about this in the divine letters and yet it is certain that the essence of the sacraments could only have been instituted by Christ.
Ibid.
Those traditions are properly called Apostolic which were instituted by the Apostles, not however without the assistance of the Holy Spirit, and nevertheless they are not extant written down in their epistles; of this sort is the fast of Lent, and of the four times, and many other things about which more hereafter.
Ibid.
Traditions are properly called Ecclesiastical which are certain ancient customs begun either by prelates or by people, which little by little with the tacit consent of the people obtained the force of law. And indeed divine traditions have the same force as divine precepts, or divine things written in the Gospels; and likewise unwritten Apostolic traditions have the same force as Apostolic written traditions, as is asserted in the Council of Trent sess.4…But Ecclesiastical traditions have the same force as written decrees and constitutions of the Church…
Ibid.
So it is very key to understand what St. Robert Bellarmine is saying here.
He is saying that Tradition can come from Christ or the Apostles in oral form. Saints can write it down later.
Moreover, he is saying that the Church itself can uncover Traditions as time goes on.
And these Traditions must have full assent by those inside of the visible Church.
Pope Blessed Pius IX on Traditional Doctrine
In his Syllabus of Errors, Pope Blessed Pius IX lists the following as errors that we must reject:
Divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason.
The Syllabus of Errors
The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of our times and to the progress of the sciences.
Ibid.
The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.
Ibid.
The obligation by which Catholic teachers and authors are strictly bound is confined to those things only which are proposed to universal belief as dogmas of faith by the infallible judgment of the Church.
Ibid.
These errors that Pope Blessed Pius IX condemned are self-explanatory.
The first three are in regards to compromising the Faith with the world, which the Church has always condemned.
But the last one regards our topic exactly – that is, it is erroneous to reject Traditional Doctrine that hasn’t been infallibly declared.
So you cannot reject Traditional Doctrine to be “with the times,” and you cannot reject it because it isn’t Dogma.
Pope Saint Pius X Syllabus of Errors Against Modernism
Pope Saint Pius X also wrote a Syllabus of Errors Against Modernism.
He lists these following errors that we must reject:
In proscribing errors, the Church cannot demand any internal assent from the faithful by which the judgments she issues are to be embraced.
Syllabus Condemning The Errors Of The Modernists
The organic constitution of the Church is not immutable. Like human society, Christian society is subject to a perpetual evolution.
Ibid.
Dogmas, Sacraments and hierarchy, both their notion and reality, are only interpretations and evolutions of the Christian intelligence which have increased and perfected by an external series of additions the little germ latent in the Gospel.
Ibid.
Christ did not teach a determined body of doctrine applicable to all times and all men, but rather inaugurated a religious movement adapted or to be adapted to different times and places.
Ibid.
It may be said without paradox that there is no chapter of Scripture, from the first of Genesis to the last of the Apocalypse, which contains a doctrine absolutely identical with that which the Church teaches on the same matter. For the same reason, therefore, no chapter of Scripture has the same sense for the critic and the theologian.
Ibid.
The Church shows that she is incapable of effectively maintaining evangelical ethics since she obstinately clings to immutable doctrines which cannot be reconciled with modern progress.
Ibid.
Scientific progress demands that the concepts of Christian doctrine concerning God, creation, revelation, the Person of the Incarnate Word, and Redemption be re-adjusted.
Ibid.
Modern Catholicism can be reconciled with true science only if it is transformed into a non-dogmatic Christianity; that is to say, into a broad and liberal Protestantism.
Ibid.
Again, these errors that Pope Saint Pius X condemned are self-explanatory.
Like his predecessor, he made it clear that the Church doesn’t change Doctrine with the times.
What was true in the Apostolic Age is true now. Truths may become more clearer, but Truth never changes.
Pope Saint Pius X Oath Against Modernism
A few years after writing his Syllabus of Errors Against Modernism, Pope Saint Pius X wrote The Oath Against Modernism.
In this Oath, Pope Saint Pius X writes:
I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time.
The Oath Against Modernism
I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely.
Ibid.
I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition
Ibid.
I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.
Ibid.
This Oath used to be mandatory for seminarians to pledge before becoming priests.
Rejecting Traditional Doctrine in favor of worldly ideas is the very heart of the heresy of Modernism.
As Pope Saint Pius X said: “Modernism is the synthesis of all heresies.”
Final thoughts on the Error of the Rejection of Traditional Doctrine
In conclusion, rejecting Traditional Doctrine is an error.
You cannot be a Catholic and reject even one of the teachings of the Church.
Two of the greatest natural virtues are humility and obedience.
Believing that you can “basically be a Catholic” is not enough. You have to go ALL IN!
In these times, it is forgivable for someone to not know every aspect of the Faith.
To be frank, the Catechesis in the Church is pretty awful right now.
But at the same time, if someone presents to you authentic, orthodox Catholic teaching, you MUST assent!
It has never been the case that Catholics can choose what we believe. Protestants do that!
And the Catholic Church considers Protestants to be heretics!
We don’t get to be our own Pope or bishop or priest. God assigns the hierarchy, and we must obey.
The only time we can disobey is when those above us ask us to believe or do something contrary to Church teaching.
But that will be the topic of another article…
Until then, embrace orthodoxy, embrace Tradition, reject the world, and reject heresy.
