Edward Peters, a canon-law professor, is the third faculty member at Detroit’s seminary to be fired by Archbishop Edward Weisenburger. Peters had been teaching at Sacred Heart Major Seminary since 2005. Peters announced his termination via a social-media post, stating he had retained counsel. Peters, like other faculty members, had been critical of Pope Francis.
9 days ago
Edward Peters, a prominent canon law professor, is the third faculty member to be fired from Sacred Heart Major Seminary in Detroit by Archbishop Edward Weisenburger in recent days 1 3. Peters, 68, who had taught at the seminary since 2005, announced his termination via a social media post, stating he had retained counsel 1 3. The Archdiocese of Detroit has declined to comment on the matter, citing personnel policies 1 3.
Peters' dismissal follows the termination of two other theologians, Ralph Martin (82) and Eduardo Echeverria (74), on July 23 1 3. All three now-former faculty members share a common thread: they had publicly criticized Pope Francis during his pontificate 1 3. Ralph Martin described his firing as "a shock" and stated he did not receive a full explanation, only that the Archbishop had "concerns about my theological perspectives" 1 3.
Edward Peters, an adviser to the Holy See’s highest administrative tribunal, the Apostolic Signatura, appointed by Pope Benedict XVI, had voiced his criticisms on his canon-law blog, "In Light of the Law" 1 3. In April 2016, he identified "writing flaws" in Pope Francis’ encyclical Amoris Laetitia, specifically concerning the allowance for divorced-and-civilly-remarried Catholics to receive sacraments in certain cases 1 3. Peters argued that the encyclical misused a Vatican II teaching by equating marital abstinence with the "angst" of "public adulterers" ceasing illicit sexual intercourse 1 3. Furthermore, in August 2018, Peters expressed "grave concerns" regarding Pope Francis' statements condemning the death penalty, calling it a "novel formulation" that altered the Catechism of the Catholic Church 1 3.
Archbishop Edward Weisenburger, who was installed in Detroit on March 18 after serving as bishop of Tucson, Arizona, is known to be an admirer of Pope Francis 1 3. During a press conference on April 21, the day Pope Francis died, Archbishop Weisenburger praised Francis as "the perfect man at the right time" and suggested he was "a saint" 1 3.
What is the Church's teaching on dissent and authority?
The Catholic Church teaches that the Magisterium, which consists of the Roman Pontiff and the College of Bishops in communion with him, is the authentic teacher of the faith, endowed with the authority of Christ . This authority is a spiritual gift from God, passed down from the Apostles, and is essential for preserving, explaining, and spreading the Word of God . The purpose of this authority is to protect the People of God from error and to ensure they can profess the authentic faith .
The authority of the Church's pastors is not extrinsic to Christian truth but arises directly from the economy of faith, willed by Christ as a constitutive element of His Church . Bishops, as successors of the Apostles, receive the mission to teach, sanctify, and govern all peoples . This power is exercised in hierarchical communion with the Pope . The Magisterium's function is to build up the Body of Christ by faithfully preserving the deposit of faith and providing clear doctrinal teaching .
The faithful are called to adhere to the ordinary teaching of the Pope and bishops with religious assent, which, though distinct from the assent of faith, is an extension of it . This includes teachings that may not be infallible but contribute to a better understanding of Revelation in matters of faith and morals .
Dissent, in its most radical form, aims to change the Church based on a model of protest inspired by political society . More frequently, it is argued that theologians are not bound to adhere to any Magisterial teaching unless it is infallible, suggesting that non-infallible doctrines have no obligatory character . This view implies that theologians are free to raise doubts or reject non-infallible teachings, particularly specific moral norms, believing this contributes to doctrinal development .
However, the Church distinguishes between legitimate theological inquiry and public opposition, or "dissent," to the Magisterium . While investigation and questioning are necessary for theology to fulfill its task, "dissent" has no place in Catholic theology . Dissent often defends itself by claiming that Magisterial documents reflect only debatable theology or by extending theological pluralism to a relativism that questions the integrity of faith . This can lead to a "parallel magisterium" of theologians, which can cause spiritual harm by opposing the Magisterium of the pastors and leading to contempt for true authority .
Theologians, as members of the People of God, owe constructive critical evaluation and comment to the Magisterium, but a mere formal and exterior obedience is insufficient . They should strive to deepen their reflection on the truth proclaimed by the Church's Magisterium .
The Church emphasizes that argumentation appealing to the obligation to follow one's conscience cannot legitimate dissent, especially concerning doctrinal pronouncements . Conscience must be formed by faith and objective moral law, and a right conscience for a Catholic theologian presumes love for the Church and respect for her divinely assisted Magisterium . Setting up a supreme magisterium of conscience in opposition to the Church's Magisterium is incompatible with the economy of Revelation and its transmission .
The Magisterium has the mission to set forth the Gospel's teaching, guard its integrity, and protect the faith of the People of God . To fulfill this duty, it may take serious measures, such as withdrawing a canonical mission or teaching mandate from a theologian who departs from the doctrine of faith . Such judgments concern intellectual positions publicly espoused, not the person of the theologian, and are made after thorough investigation .
While some Magisterial documents in the prudential order might not be free from all deficiencies, and it may take time to distinguish between what is necessary and contingent, this does not mean the Church's Magisterium is habitually mistaken or lacks divine assistance . The willingness to submit loyally to the teaching of the Magisterium on matters not irreformable is the rule . However, Pope Francis has noted that not all discussions of doctrinal, moral, or pastoral issues need to be settled by Magisterial interventions, and unity of teaching does not preclude various interpretations or consequences, especially considering diverse cultures and local needs .