Article 8
“Many pressures are brought to bear upon the men of our day, to the point where the danger arises lest they lose the possibility of acting on their own judgment.”
The first of four sentences in the article. Apparently the “pressures” mentioned here are actual constraints on action. The tone of the sentence is thus akin to the opening sentences of article 1: coercion is bad. But that is not the whole of council father’s meaning, judging from the rest of the document. Their confidence in people “acting on their own judgment” is thus confusing. An educated Catholic layperson would think acting on personal judgment is not as important as acting on the truth.[1]
“On the other hand, not a few can be found who seem inclined to use the name of freedom as the pretext for refusing to submit to authority and for making light of the duty of obedience.”
The council fathers must have known that an educated Catholic layperson reading Dignitatis humanae would wish to know the precise basis for government authority and the precise extent of the duty of obedience to that government. The father’s assertion that “not a few . . . seem inclined” to abuse freedom only strengthens the case for clear teaching. Yet the fathers do not provide it.
“Wherefore this Vatican Council urges everyone, especially those who are charged with the task of educating others, to do their utmost to form men who, on the one hand, will respect the moral order and be obedient to lawful authority, and on the other hand, will be lovers of freedom—men, in other words, who will come to decisions on their own judgment and in the light of truth, govern their activities with a sense of responsibility, and strive after what is true and right, willing always to join with others in cooperative effort.
The council fathers posit a reciprocity between freedom and truth, the first defined as people coming “to decisions on their own judgment.” The fathers seem to say that people are best off when they decide freely and truly. But do people also have the right to decide freely and untruly? The fathers have said they do.
If so, how long will the Church maintain Her freedom to tell the truth? Not long, an educated Catholic layperson might think.[2] So, may the Church defend Herself via the laity’s use of the government? Is using the government to protect the Church what the council fathers really meant by “due limits” and a “just public order”? It seems impossible to believe they did, given statements like the present sentence.
“Religious freedom therefore ought to have this further purpose and aim, namely, that men may come to act with greater responsibility in fulfilling their duties in community life.”
An entirely remarkable assertion. The notion that giving people religious freedom will make them more responsible is hard to square with the second sentence of the article: “On the other hand, not a few can be found who seem inclined to use the name of freedom as the pretext for refusing to submit to authority and for making light of the duty of obedience.”
Conclusion to article 8
This article follows from the last sentence of article 7, which said “the usages of society are to be the usages of freedom in their full range.” The council fathers now add that if people were only educated about freedom, including religious freedom, there would be a blossoming of civic maturity for the betterment of Church and world. An educated Catholic layperson might wonder why, if things really work that way, the Church had not noticed it before.
[1] E.g., “The seventh commandment requires respect for the universal destination and distribution of goods and the private ownership of them, as well as respect for persons, their property, and the integrity of creation. The Church also finds in this Commandment the basis for her social doctrine which involves the correct way of acting in economic, social and political life, the right and the duty of human labor, justice and solidarity among nations, and love for the poor.” Compendium of the Catechism of the Catholic Church, ¶503, retrieved on December 12, 2020, from: http://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html.
[2] “The Church baptizes infants because they are born with original sin. They need to be freed from the power of the Evil One and brought into that realm of freedom which belongs to the children of God.” Compendium of the Catechism of the Catholic Church, ¶258, retrieved on December 12, 2020, from: http://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_en.html.