And as Catholics we share the Church with liberals (heretics) as well.
Well, I question the identification of “liberal” with “heretical”–it depends on what you mean by liberal, of course!
But point taken. Indeed, that’s the point I wish more folks on this forum would recognize. There is a disturbing practice on these forums, and in conservative Catholic circles generally, of claiming that Catholics with whom one disagrees (those evil “liberals”) aren’t real Catholics at all. That to me is a reflection of the “schism for the sake of purity” wing of Protestantism.
I have corrected many a Catholic by simply going the Catechism and showing them what the Church teaches.
I see: “solo catechismo Catholicism,” then?
Now let me ask then, what happens when the heretics take over the church? In leadership as well as rank and file?
Actually in mainline churches the rank and file are typically more conservative than the leadership. I think this is largely because of the role of seminary education in traditional (i.e., mainline or confessional) Protestantism. Protestantism in its “magisterial” forms (Lutheran, Reformed, Anglican, and some of their less radical spinoffs) has always been run by academics, or more realistically by ecclesiastical bureaucrats whose idea of theological authority derives from what they were taught in seminary, even if in an over-simplified form. And Protestant theology has always been built around asking questions and pushing boundaries. For a long while in the 17th century they managed to maintain orthodoxy (orthodoxy with regard to the classic confessional statements, that is), but eventually it fell apart in several directions.
My basic problem with the mainliners is that there’s no separation of the task of the theologian from the task of the bishop. Bishops (or their equivalents) get seduced into thinking that they are supposed to be the ones pushing the boundaries, when they are supposed to maintain the boundaries. (Nothing wrong with an adventurous bishop like St. Gregory of Nyssa, of course, and one can maintain boundaries profoundly and creatively, so I’m not saying that the two functions should be wholly separated, only that in principle there’s a legitimate boundary-maintaining function and a legitimate boundary-pushing function. The present occupants of the Sees of Canterbury and Rome both understand that in their different contexts, and both have been accused of being turncoats for that reason.)
Edwin