Text of Stephen Pope’s essay on dissent, taken from the Fall 2003 VOTF quarterly Voice.

Prior to a VOTF Council meeting in the Spring, Stephen J. Pope donated the better part of a Saturday morning to address attendees on “VOTF: Neither Dissent nor Defiance, but a Laity Moved By Charity.” His talk was part of a discussion around the dioceses that continue to ban VOTF from meeting on Church property. Stephen is an associate professor and Chair of the Theology Department of Boston College, Chestnut Hill, MA. What follows is an excerpt from his remarks that morning.

The main point I would like to make is that VOTF is not a dissenting organization and should never be regarded as such. It seems important to understand what is actually meant by “dissent.” Let’s consider the variety of ways by which it is possible to deny the teachings of the Church.

First, there is heresy, “the obstinate denial or doubt, after baptism, of a truth which must be believed by divine and catholic faith." (Canon 751). Second, there is schism, “the withdrawal of submission to the Supreme Pontiff or from communion with the members of the Church subject to him." (Canon 751). According to St. Thomas, schismatics "willingly and intentionally separate themselves from the unity of the Church" (Summa theologiae II-II, 39, 1). Third, there is apostasy, "the total repudiation of the Christian faith." (Canon 751).

Finally, there is theological dissent, the explicit, deliberate, public and organized theological expression of views that deny established Catholic doctrine. Dissent is not to be confused with personal disagreement, hesitation, ignorance about the content of a doctrine, confusion over what is asserted, or apathy regarding the relevance of a teaching.

It is abundantly clear that VOTF activities, policies and conduct have nothing to do with dissent, let alone heresy, schism, or apostasy. The work of VOTF is solidly based on Scripture, tradition, and Catholic doctrine, including but not restricted to that taught at the Second Vatican Council; VOTF intends to promote unity, not disunity, within the Church.

The first two goals of VOTF are direct expressions of Christian love working for justice.…from what I can tell, the third goal, “shape structural change,” calls for a more significant role for the laity in the decision-making processes of the life of the Church as it is now structured, i.e., include the laity in parish decision-making, the selection of pastors and bishops, the policy-making apparatus of dioceses and archdioceses, etc. It has nothing to do with radical revision of the essential structure of the Church.

[However] those who are fearful and suspicious worry about more changes to come. Those who feel threatened by the VOTF see a significant number of lay Catholics unified in one organization. Unity means power. Power facilitates action and action can bring change. The bishops and pastors who are fearful worry because they do not know what kind of change is in the offing.

In the face of opposition, and more important, I would say, the apathy of the average lay Catholic, VOTF has to show that its action is what St. Paul calls “the fruit of the Spirit.” Those who “live by the flesh,” St. Paul wrote, engage in a variety of vices including “hatreds, rivalry, jealousy, outbursts of fury, acts of selfishness, dissensions, factions, occasions of envy,” etc. “In contrast,” he writes, “the fruit of the spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control. Against such there is not law.” (Gal. 5:21)

Paul knew that these virtues had to come from the Holy Spirit because they have to overcome such powerful passions. These are really a spiritual challenge to cooperate with Christ rather than pursue our agenda on our terms. As Paul writes, “Now those who belong to Christ Jesus have crucified their flesh with its passions and desires. If we live in the Spirit, let us also follow the Spirit. Let us not be conceited, provoking one another, envious of one another.” (Gal 5:25-26) Paul may have given this impassioned advice to a deeply troubled community in Galatia during the middle of the first century of our era, but it is equally relevant to our own day and age.