Some argue it is not possible for us to be free, it is the argument that 1970’s Jesuits put forward to argue that mortal sin was impossible. The argument would run that an adulterer was not entirely free because of an inner compulsion, or because “she tempted me”, when he committed adultery.
Another example would be to say a woman was not “free” when she made a decision to abort her baby because she couldn’t cope financially or couldn’t have time out from her career or she simply had a dislike of baby poo or didn’t want her figure spoilt. I am sure that most women have stronger reasons than these for making such a terrible decision but a catholic would argue that these reasons mitigated her culpability but could not say that she did not make a free decision to have the child in her womb killed, even if the alternative was her own death.
The same situation would exist behind the decision of someone whose wife and children were being tortured until he rejected Christ and accepted some Satanic or pagan cult. The Church would still judge him to be free. Our faith indeed sets us free, “for freedom, Christ has set us free” Gal 5:1 because for us freedom is always orientated towards God, even for unbelievers it is orientated to God via the natural law, we know by our nature what is right or wrong and are orientated, despite the external pressures, to act accordingly.
I am still contending with the “2+2=5” sedevacantist. He argues as many of his kind do that: Canon 332§2: If it happens that the Roman Pontiff resigns his office, it is required for validity that the resignation is made freely and properly manifested but not that it is accepted by anyone, would suggest that Pope Benedict’s resignation was not free and therefore not valid.
He has a very modernist, uncatholic understanding of “freely”. It does not mean there is no pressure, that rarely happens with any human decision, it means simply that the decision is made “freely”, that is ‘in Christ’.
One could argue that Pius XII’s resignation letter, that he wrote to come into effect if he was taken prisoner by Germans, would not have been a ‘free’ decision but this was of a very different character to Benedict XVI’s resignation, Pius’ hand was forced by the threat of his capture, possible drugging and manipulation. Benedict’s decision was made, as he himself has said and repeated frequently, freely, in conformity with Canon 332§2.
What is worrying here is a self appointed judge of Popes, should be so lacking in basic Catholic principles, which a few decades ago a child making his First Confession would be expected to understand.