5 Comments

  1. Posted December 18, 2013 at 4:34 pm | Permalink

    Where do the mass and Marian devotion (boring and old-fashioned!) fit in with the Social Gospel? Do the soup kitchen patrons want to hear Bryan’s logistics? Do the Callers want to turn their hearts towards GDP and tax policy? Jason will like it though since he’s a half-baked seminar socialist Bono-wannabe. Viva la revolucion.

  2. Dan
    Posted December 18, 2013 at 6:59 pm | Permalink

    The Pope is emergent.

  3. Donald Philip Veitch
    Posted December 18, 2013 at 6:59 pm | Permalink

    Darryl:

    A review of Jorge’s (Francis) switch-up on old Joe’s (Benedict 16) game with the Wuerl-Burke operations in DC. Old “Who Am I To Judge” Jorge, just go ahead and toss the Creeds too. Trent too and more. Be brave, Jorge!

    http://spectator.org/articles/57167/reaping-wuerl-wind

    Regards.

  4. sean
    Posted December 18, 2013 at 7:51 pm | Permalink

    Chorts, from his references to John XXIII, to his modeling of himself after the medieval Reform priest; Faber from the University of Paris, to his reception of Ignatian spirituality. This guy really is cut from a really different cloth than an aristocrat like Ratzinger. He’s very far removed the dogmatic sensibilities of the trads. He’s uncomfortable with set bounds. Generally I’d tell you someone like this is all talk and no walk, but when you actually eschew all the trappings of privilege and position and make a show of it, as he has, such that it’d be terribly hypocritical and obvious to reverse course, I’d say you gotta take him at his word and action. He’s a significant move, governance-wise, toward Vat II and away from Ratzinger’s autocratic and monarchial emphasis.

    “According to St. Ignatius, great principles must be embodied in the circumstances of place, time and people. In his own way, John XXIII adopted this attitude with regard to the government of the church, when he repeated the motto, ‘See everything; turn a blind eye to much; correct a little.’ John XXIII saw all things, the maximum dimension, but he chose to correct a few, the minimum dimension. You can have large projects and implement them by means of a few of the smallest things. Or you can use weak means that are more effective than strong ones, as Paul also said in his First Letter to the Corinthians.

    “I believe that we always need time to lay the foundations for real, effective change.“This discernment takes time. For example, many think that changes and reforms can take place in a short time. I believe that we always need time to lay the foundations for real, effective change. And this is the time of discernment. Sometimes discernment instead urges us to do precisely what you had at first thought you would do later. And that is what has happened to me in recent months. Discernment is always done in the presence of the Lord, looking at the signs, listening to the things that happen, the feeling of the people, especially the poor. My choices, including those related to the day-to-day aspects of life, like the use of a modest car, are related to a spiritual discernment that responds to a need that arises from looking at things, at people and from reading the signs of the times. Discernment in the Lord guides me in my way of governing.”

    “But it is difficult to speak of the Society,” continues Pope Francis. “When you express too much, you run the risk of being misunderstood. The Society of Jesus can be described only in narrative form. Only in narrative form do you discern, not in a philosophical or theological explanation, which allows you rather to discuss. The style of the Society is not shaped by discussion, but by discernment, which of course presupposes discussion as part of the process. The mystical dimension of discernment never defines its edges and does not complete the thought. The Jesuit must be a person whose thought is incomplete, in the sense of open-ended thinking.”

    Peter Faber (1506-46), from Savoy. He was one of the first companions of St. Ignatius, in fact the first, with whom he shared a room when the two were students at the University of Paris. The third roommate was Francis Xavier. Pius IX declared Faber blessed on Sept. 5, 1872, and the cause for his canonization is still open.

    The pope cites an edition of Faber’s works, which he asked two Jesuit scholars, Miguel A. Fiorito and Jaime H. Amadeo, to edit and publish when he was provincial superior of the Jesuits in Argentina. An edition that he particularly likes is the one by Michel de Certeau. I ask the pope why he is so impressed by Faber, and which of Faber’s traits he finds particularly moving.

    “[His] dialogue with all,” the pope says, “even the most remote and even with his opponents; his simple piety, a certain naïveté perhaps, his being available straightaway, his careful interior discernment, the fact that he was a man capable of great and strong decisions but also capable of being so gentle and loving.”

    As Pope Francis lists these personal characteristics of his favorite Jesuit I understand just how much this figure has truly been a model for his own life. Michel de Certeau, S.J., characterized Faber simply as “the reformed priest,” for whom interior experience, dogmatic expression and structural reform are intimately inseparable. I begin to understand, therefore, that Pope Francis is inspired precisely by this kind of reform.

    “My authoritarian and quick manner of making decisions led me to have serious problems and to be accused of being ultraconservative. I lived a time of great interior crisis when I was in Cordova. To be sure, I have never been like Blessed Imelda [a goody-goody], but I have never been a right-winger. It was my authoritarian way of making decisions that created problems.

    “I say these things from life experience and because I want to make clear what the dangers are. Over time I learned many things. The Lord has allowed this growth in knowledge of government through my faults and my sins. So as Archbishop of Buenos Aires, I had a meeting with the six auxiliary bishops every two weeks, and several times a year with the council of priests. They asked questions and we opened the floor for discussion. This greatly helped me to make the best decisions. But now I hear some people tell me: ‘Do not consult too much, and decide by yourself.’ Instead, I believe that consultation is very important.

    I do not want token consultations, but real consultations.“The consistories [of cardinals], the synods [of bishops] are, for example, important places to make real and active this consultation. We must, however, give them a less rigid form. I do not want token consultations, but real consultations. The consultation group of eight cardinals, this ‘outsider’ advisory group, is not only my decision, but it is the result of the will of the cardinals, as it was expressed in the general congregations before the conclave. And I want to see that this is a real, not ceremonial consultation.”

  5. Andrew
    Posted December 19, 2013 at 12:41 am | Permalink

    Darryl, fascinating stuff; great analysis. Thanks as always. Regards, Andrew

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