Category: Are the CTCers Paying Attention?

The Bodh Gaya Declaration

Published on by D. G. Hart6 Comments

Ecumenism and inter-religious dialogue always emerge from social and political, not theological, convictions, as the Manhattan Declaration showed in its capacity to apply the fig leaf of ecumenism to the private parts of shouting matches about American culture. But the Vatican, with its universal jurisdiction, can always outdo American Christians who can be so parochial about the size of the Big Apple. Pope Francis has his sights set on a collaborative endeavor with Buddhists:

The Pontifical Council for Interreligious Dialogue (PCID), in collaboration with the Catholic Bishops’s Conference of India and Religions for Peace, held the Vatican’s fifth Buddhist-Christian Colloquium February 12-13, 2015 at Bodh Gaya, India. Bodh Gaya is the site of the Buddha’s enlightenment and was chosen for a dialogue since it has temples and monasteries from many different types of Buddhists.

The theme was “Buddhists and Christians Together Fostering Fraternity” and the goal was to build a foundation for interreligious peacebuilding. Sixty leaders of both religions from eight countries took part in discussing the following topics: “We belong to One Human Family,” “From a Culture of Diversity to a Culture of Solidarity,” “Fraternity, a Prerequisite for Overcoming Social Evils,” “Fraternity wipes away Tears,” and “Together Fostering Fraternity: The Way Forward.” This is an example of how the pope’s new “dialogue of fraternity” seeks a higher level of relational engagement in order to address social ills.

Participants agreed that it is not religion per say that causes conflict, but individuals who exploit religion for personal, commercial and political gains. They agreed to return home and pursue the following in the spirit of fraternity:

• Strengthen interfaith connections in communities, neighbourhoods, educational institutions, and places of worship
• Build programs of interreligious awareness and peacebuilding for children, youth, and families in educational institutions and workplaces
• Forget and forgive the past negative history of conflict and violence and move forward to build peace-loving people in solidarity
• Train younger generations in formation houses to overcome prejudice, study other religions, and build solidarity
• Build interreligious fraternity (brotherhood/sisterhood) to support and revitalize family life in order to make society prosper.

… Now, Pope Francis is expanding the dialogue further by emphasizing the need to develop a sense of “fraternity” as a foundation for the dialogue of action that addresses the social ills of our world. True solidarity in such action must be based on fraternity in its original sense of “brotherhood/sisterhood.” The papers presented on this third day discussed two topics: the notion of “Fraternity among Human Beings” in Christianity and Buddhism, and “Building a Fraternal World” together.

The final day of the dialogue was devoted to exploring social issues in the United States that the participants felt need to be addressed today, and how Buddhist-Catholic collaborations of fraternal interreligious social action could be advanced in the United States. The participants had a private audience with Pope Francis who encouraged them to “plant seeds of peace” in their cities. In their Joint Statement, the participants agreed to return to the US and explore together the following kinds of joint interreligious social action initiatives:

• Addressing global climate change on the local level
• Creating outreach programs for youth
• Collaborating in prison/jail ministries and restorative justice matters
• Developing resources for the homeless such as affordable housing
• Educating and providing resources to address the issue of immigration
• Collaborating to create projects with local Catholic parishes and Buddhist communities to address neighborhood social issues
• Developing social outreach programs for value education to families

… I conclude with the words of Pope Francis about this new dialogue of social action: “This interreligious experience of fraternity, each always respecting the other, is a grace.” (Press Conference on Board the Flight from Colombo to Manila, January 15, 2015)

I hope Susan, James, and Mermaid know that bickering with Presbyterians at Old Life does not count as interreligious dialogue. Statues of Buddha can be purchased here.

The OPC is the Church John Calvin Founded

Published on by D. G. Hart26 Comments

That assertion would prompt guffaws throughout the Presbyterian and Reformed world and yet Roman Catholic apologists continue to make such a claim with even higher stakes: “the Roman Catholic Church is the church Jesus founded.”

Who actually looks at history this way? To think that the OPC was a gleam in the eye of John Calvin is risible if only because Orthodox Presbyterianism comes so much later and after so many different historical developments than the Reformed churches of Geneva. Someone could spot similarities in worship, polity, and theology between Geneva and the OPC. But the OPC is only a development from something that started in 1522 in Zurich even before Calvin was a Protestant convert.

It’s like saying the United States of President Obama is the nation that Thomas Jefferson and John Adams founded. Neither the Left nor the Right in the United States thinks that way. As if a nation that now extends across the entire continent, has a population 100 times greater than 1789, and possesses the largest economy and military in the world is the United States Jefferson and Adams founded.

So how close does Roman Catholicism come to Jesus? For starters, Jesus never made it to Europe. The churches with which Jesus had the greatest familiarity and presence were those of Jerusalem. Which is why Tertullian did not ask, “what hath Rome to do with Athens” (and a good thing he didn’t since Thomists may have followed Aristotle more than Peter and Paul).

If the writings of the apostles are any indication, you know the ones we typically call “the word of God,” the early church had no episcopacy. The first body to make authoritative rulings for believers was the Council of — wait for it — Jerusalem and that body showed no deference to the pastors of Rome. The theology of Paul, a big block of NT teaching, went out of its way to stress faith over observance of the law, a major point that split western Christianity and isolated Rome from the apostles according to those most zealous to protect apostolic teaching (as opposed to papal prerogative). Meanwhile, the worship of the early church was simple and according to Paul the Lord’s Supper was a not a sacrifice but a fellowship meal (just like the Passover). And worship was not in Latin, a point sure to upset the Latin-Rite proponents.

So the early records of Christianity lean much more in the direction of the Eastern churches being the original Christians. In fact, were it not for the Eastern Church and their first Christian emperor, western Christians would not have Trinitarian orthodoxy.

It may be high time to remember that Boston Americans, not the New York Yankees, won the first World Series.

Ecumenism vs. Going It Alone

Published on by D. G. Hart35 Comments

The discussion of Larycia Hawkin’s situation continues.

Rod Dreher thinks Wheaton is right to protect its theological borders since it has refused employment to Roman Catholics:

Wheaton does police its margins carefully. Catholics are not allowed to teach there, not because Wheaton’s leadership think Catholics are bad people, but because they do not believe a faithful Catholic can affirm the institution’s standards. If I were a professor, as an Orthodox Christian, I couldn’t teach there either. Do I think that is excessive? Probably. But I admire Wheaton’s willingness to take a hard stand, even when they are mocked by outsiders. It requires the kind of courage and confidence that one doesn’t often see among Christian churches and institutions these days, and that will be desperately needed in the years to come, by all of us.

But Noah Toly, one of the first Wheaton faculty wonders if the goal posts move when Wheaton talks about theological borders:

The standard to which Dr. Hawkins is being held is that of “theological clarity” in embodying the identity of the college and Statement of Faith. It is immensely important to recognize this. Faculty may hold various controversial positions within the bounds of the Statement of Faith. The more complex those positions, the more they demand a sort of clear articulation – otherwise, they invite misunderstanding. The standard of theological clarity is not, in and of itself, problematic. But the operationalization of that standard is fraught. (Adam Laats’ commentary on this is good, if slightly overstated.) Is the same level of nuance, subtlety, complexity, and elaboration required of everyone? Or, given the insistence that theological clarity is particularly important when we participate in various movements and initiatives, is the same level of nuance, subtlety, complexity, and elaboration required regardless of the political, social, and cultural affinities of those movements? Has the college itself transparently offered faculty and other constituents the same level of nuance, subtlety, complexity, and elaboration that now seems required of us?

Exactly. This is why I hope Wheaton does not eliminate Hawkins from its faculty. The college is mainly “evangelical,” but faculty have hardly agreed on the meaning of the institution’s minimalist statement of faith.

Dreher also invokes a piece by Alan Jacobs written almost a decade ago when Wheaton let go a faculty member who converted to Roman Catholicism. Jacobs wondered if Wheaton was wise to rely on its own brand of conservative Christianity:

…throughout much of American history and late into the twentieth century, evangelicals and Catholics had little to do with one another. They came, by and large, from different ethnic groups; they lived in different neighborhoods and even in different regions of the country; they went to different schools—in short, they were socialized into American culture in dramatically different ways. Throughout much of its history Wheaton College’s leaders would have reacted with horror at the thought of Catholics on the faculty—but they would have been highly unlikely to entertain that thought in the first place. Catholic scholars would have been equally unlikely to think of teaching at Wheaton. Duane Litfin is right to say that Wheaton is getting hammered for taking a position that, as recently as thirty years ago, scarcely anyone on either side of the Reformational divide would have questioned.

But times have changed. And here is where the correctness of Hochschild’s position comes in. He is not the only Catholic to look at Wheaton’s Statement of Faith and think, “Yes, that suits me very well.” Having served on hiring committees a number of times in Wheaton’s English department, I have seen dozens of applications from Catholic scholars who see nothing in Wheaton’s self-description that would rule them out.

But I sure wish Jacobs had considered where Roman Catholics may be coming from when looking at Wheaton’s doctrinal affirmation. After all, their bishops’ ecumenical discussions on justification have been with the most liberal sector of Lutheran communions:

Acting as it does as a summary and analysis of five decades of Lutheran-Catholic dialogue, 2015’s Declaration on the Way: Church, Ministry, and Eucharist will undoubtedly be a helpful touchstone in future ecumenical discussions between the two traditions. For that reason, the representatives of the Evangelical Lutheran Church in America and the Bishop’s Committee for Ecumenical and Interreligious Affairs (United States Conference of Catholic Bishops) who authored the work are to be commended. The document is worthy of careful reading.

Of course, it is also important to note that the synthesis presented here represents an understanding of Lutheranism not necessarily shared by all churches who claim the name. The Lutheran side of these dialogues has been primarily represented by churches of the Lutheran World Federation (LWF). Other Lutheran churches, like those represented by the International Lutheran Council (ILC), may not agree in every respect with the Lutheran position as presented in these past dialogues, even as they praise other elements of the discussions.

Meanwhile, the bishop responsible for identifying doctrine infallibly helped to produce a video that has him walking along side religious expressions far more objectionable than the Evangelical Lutheran Church in America.

Some Days You Eat the Bar

Published on by D. G. Hart1 Comment

And some days the bar eats you.

That equivocation is readily apparent in Father Dwight’s on-again-off-again regard for the papacy.

He recently warned conservatives about being too hard on Pope Francis:

Conservatives, for their part, should take a deep breath, avoid extremist language and disloyalty to the Successor of Peter. If they don’t like their pastor they should thank God that they were never supposed to put their faith in the Pope in the first place and take the opportunity to draw closer to Jesus and Mary, grow deeper in their faith and live out that faith more joyfully in the world.

But wasn’t this the same South Carolina priest who three months ago waxed a tad triumphalist?

Divisions and chaos in church result because of a plethora of questions both small and great, theological, moral, political, economic, cultural, liturgical—you name it.

The Protestants have two ways of coping with this conundrum: schism and heresy. The schism solution means when Christians disagree they simply agree to disagree, split up and form yet another new church. The heresy solution is to sacrifice the unchanging truths in some way, and increasingly that way its to dispense with dogma altogether because, “Dogma divides.”

The Catholic solution is to have an infallible authority. The catechism teaches that Christ is the infallible authority, and that he grants a measure of his infallibility to his church with the successor of St Peter at her head.

We constantly see the Catholic Church exercising this authority to preserve dogma on the one hand and adapt to changing circumstances on the other. The authority is often exercised through conflict in the church. Catholics quarrel over what can be changed and what cannot. Then they discuss further and finally the referee—in the form of the Pope—makes the final call.

Which is it? Or is this an example of “development”?

The Elephant in the Room

Published on by D. G. Hart50 Comments

Imagine (and you don’t need to try too hard) how some Christian communions might promote their accomplishments and uniqueness.

The hipsters might say something like, “we are the church of the city and for the city.”

Doctrinalists might come up with something like, “we put the strict in confessional subscription.”

The transformationalists (not quite as urban as the hipsters) might talk about “a gospel for all — here Stephen Coulbert’s deep gravelly voice when you read “all” — of life.”

And the social gospelers might promote a communion that is “ushering in Christ’s loving and just reign.”

But what would you say about a communion that touted, “we know how to make effective and gracious use of gay clergy”? I’m suspecting that this would not be the best Call to Communion.

And yet, for all of the Roman Catholic complaint about the sexual laxity of the mainline Protestant denominations, and for all of the teaching about marriage, celibacy, and theology of the body, Roman Catholics ordain homosexuals in what seems to be record numbers.

Please, dear reader, keep in mind that I really dislike cheap shots based on below-the-belt issues. Sex is such an easy way to push the outrage-porn button. So I am not trying — really really trying not to — play any kind of homophobia card. Nor am I knowingly playing on anti-Catholic bigotry. I am seriously curious about how a conservative church reconciles its teaching about sex with knowingly ordaining homosexuals. Not to mention infallibility and certain knowledge. This is a conversation that has been public. It is out of the closet. And yet Bryan and the Jasons went right along — nothing here to see.

How is it, then, that you can promote your communion’s wonderful views of marriage and celibacy, and look to your church as the sensible and chaste alternative to mainline Protestantism, but don’t comment on the numbers of priests that are pretty staggering (even while accusing mainline churches of ordaining lesbians).

Here are a few, scattered and old discussions of the phenomenon (which some might call a problem):

From 2002:

For more than a decade, now, voices have been heard expressing concern about the growing numbers of gay priests and seminarians. Vicars of priests and seminary administrators who have been around awhile speak among themselves of the disproportionate number of gay men that populate our seminaries and presbyterates. They know that a proportionate number of gay priests and seminarians would fall between 5 and 10 percent. The extent of the estimated disproportion, naturally enough, will vary depending on general perceptions, personal experiences, and the frequency of first-hand encounters with self-acknowledged gay priests.

The general perceptions, in turn, are often shaped by various studies and surveys which attempt to measure the percentage of priests who are gay. An NBC report on celibacy and the clergy found that “anywhere from 23 percent to 58 percent” of the Catholic clergy have a homosexual orientation. Other studies find that approximately half of American priests and seminarians are homosexually oriented. Sociologist James G. Wolf in his book Gay Priests concluded that 48.5 percent of priests and 55.1 percent of seminarians were gay. The percentage appears to be highest among priests under forty years of age. Moreover, the percentage of gay men among religious congregations of priests is believed to be even higher. Beyond these estimates, of course, are priests who remain confused about their orientation and men who have so successfully denied their orientation, that in spite of predominantly same-sex erotic fantasies, they insist that they are heterosexual.

Here’s an attempt to turn gay priests into an asset:

Traditional Catholic theology as summarized in the catechism (No. 1578) states that men are called to the priesthood by God. So despite statements that homosexual priests are either a scandal or embarrassment, Catholic belief is that all men called to holy orders are responding to a divine call. (As an aside, it is perhaps unsurprising that in a church that enjoins celibacy on homosexuals, some gay men would choose the celibate life of the priest.) Some have argued that the ordination of homosexuals somehow represents the church in error. But homosexual priests, like heterosexual priests, are ordained through the divine authority of the church, which has that responsibility and right (No. 1578) and, according to traditional Catholic theology, imprints on the priest an indelible spiritual character (No. 1582).

Therefore, one can state that God has called, and is continuing to call, homosexuals to serve as priests in the church and that the church confirms this call through ordination. The question, then, is not whether God is calling homosexual men to the priesthood, but why. Theologically, how might one understand these signs of the times?

The school of suffering. The vast majority of homosexuals in the United States are acquainted with the suffering that comes from being a misunderstood and often persecuted minority. This commences from early adolescence and can continue for the remainder of one’s life. Homosexuals are frequent targets of prejudice, ridicule, rejection from their own families and, sometimes, violence. Here, therefore, are men who understand suffering, stigma and frustrationthe very types of experiences that Christian theology teaches can lead one closer to companionship with the Christ who suffers. To use the words heard during Lent, the homosexual is often despised and rejected by others, a man of suffering…one from whom others hide their faces (Isa. 53:3).

Being schooled in this unique experience of suffering can result in a profound sense of compassion and identification with the most marginalized in society: the sick, the lonely, the refugee, the materially poor, the outcast, the least of my brothers and sisters (Mt. 25).

Then some challenge the statistics:

Fr. Cozzens claims that statistics show that 50 percent of priests and seminarians are homosexually oriented. A gay culture in the priesthood or seminary, he says, makes it very awkward for heterosexuals, who as a consequence doubt their vocations and withdraw. Seminaries must therefore consider the kind of support that is needed for heterosexual seminarians in a gay culture. We are not told whether the prevalence of homosexual orientation and gay expression is bad or good. Fr. Cozzens seems to suggest that it is simply a fact of life with which we must learn to live. This is very unpersuasive on a number of scores.

First, I do not believe the statistics. The very few surveys and studies that have been done on homosexuality among priests are almost certainly flawed by the factor of self“selection. Those who, for whatever reason, are interested in homosexuality among priests respond at a far higher rate than others. Had I received a questionnaire in such a survey, I would not have responded. As for Fr. Cozzens’ depiction of seminarians, I can only say that they must be very different from those whom I have known during fourteen years of seminary work. Are there seminarians who identify themselves as homosexual? Certainly. Are there some who are sexually confused and in need of counseling and spiritual direction? Absolutely. But is there a dominant homosexual culture in seminaries that makes life difficult, if not impossible, for heterosexuals? That does not jibe with my experience.

It is very possible that in the 1970s and ’80s there were a significant number of seminarians who were sexually confused, and were encouraged in that confusion by a sexually charged society. They were not challenged to harmonize their ideas and their lives with the teaching of the Church, and today some of them are priests. Some are effective and faithfully celibate, while some are actively involved in the gay subculture. The latter pose a very real problem, but the incidence of the problem, I am convinced, is nowhere near the figure proffered by Fr. Cozzens. His claims are both unsupported and irresponsible.

I understand that a clergy shortage might be one explanation for these figures and reflections. I also can comprehend that someone who is gay but doesn’t practice may be capable of executing priestly duties. But what is odd is conceiving of the convert to Roman Catholicism who might think first about joining the Christian Reformed Church because of the denomination’s position on homosexualism and homosexuality.

See?

Published on by D. G. Hart2 Comments

What Bryan and the Jasons fail to cover in their call to Protestants obsessed by modernism (read Machen’s warrior children):

Recently The Catholic Herald, one of our most reliable English Catholic weeklies, recently published an article by George Weigel on Vatican II and the subsequent fifty years called “Mission Abandoned” and carrying on the cover the phrase “George Weigel says we’ve wasted the last 50 years on infighting.”

Professor Weigel is one of our most distinguished Catholic writers who over the years has done great work in the service of the Church. This in itself makes me hesitate to take issue with him. But in addition to that is the fact that if I do I shall expose myself to the charge of carrying on the “infighting.”

However, there is one serious omission in his article which, if it remains unmentioned, will do a serious injustice to all those Catholics, like writers and readers of The Wanderer, who, over a period of fifty years, have done their best to uphold the faith and authentic magisterial teaching often in far from easy circumstances.

The omission is the word “modernism.” The impression is given that the “infighting” has all been between two groups equally Catholic in belief and practice, one labeled “conservative” or “traditionalist,” the other “liberal” who, like political parties, comprise the totality of the Catholic body and whose conflicts have been equally useless and destructive. It is as though Blessed John Henry Newman had tried to explain the Arian crisis after the Council of Nicaea in terms of useless infighting between “liberals” and “conservatives” with Arius representing the former, and Athanasius the latter, and coming to the conclusion that they should have reached a compromise.

Responses from the Protestant focus group continue to be received.

Is This A Good Way to Think about the Incarnation?

Published on by D. G. Hart4 Comments

Is it true much less infallible?

What did Jesus actually bring, if not world peace, universal prosperity, and a better world? What has he brought?

The answer is very simple: God. He has brought God. He has brought the God who formerly unveiled his countenance gradually, first to Abraham, then to Moses and the Prophets, and then in the Wisdom Literature – the God who revealed his face only in Israel, even though he was also honored among the pagans in various shadowy guises. It is this God, the God of Abraham, Isaac, and Jacob, the true God, whom he has brought to the nations of the earth.

He has brought God, and now we know his face, now we can call upon him. Now we know the path that we human beings have to take in this world. Jesus has brought God and with God the truth about our origin and destiny: faith, hope, and love. It is only because of our hardness of heart that we think this is too little. Yes, indeed, God’s power works quietly in this world, but it is the true and lasting power. Again and again, God’s cause seems to be in its death throes. Yet over and over again it proves to be the thing that truly endures and saves.

Saving the World

Published on by D. G. Hart33 Comments

One light show at a time.

In case you missed it, the Vatican celebrated the Feast of the Immaculate Conception (yesterday) with a light show:

A mixture of fascination, curiosity and consternation is greeting a light show to be projected onto St. Peter’s basilica tomorrow — the Feast of the Immaculate Conception and the opening day of the Jubilee of Mercy.

A coalition of non-Catholic humanitarian, philanthropic and conservation groups along with the World Bank are staging the event. It will be the first time ever that images will be projected onto the 17th century basilica’s façade and Michelangelo’s cupola.

The organizers say the three hour event, called “Fiat Lux, Illuminating Our Common Home”, will tell the “visual story of the interdependency of humans and life on earth with the planet, in order to educate and inspire change around the climate crisis across generations, cultures, languages, religions and class.”

Archbishop Rino Fisichella, president of the Pontifical Council for the New Evangelization, called the event “unique” and said the illumination show “will present images inspired of Mercy, of humanity, of the natural world, and of climate changes.”

He added that the light show, whose images have been shown on various landmarks around the world, is meant to link Pope Francis’ environment encyclical Laudato Si’ with the United Nations Climate Change Conference (COP21) currently underway in Paris until Friday.

“It is our hope that this beautiful and contemporary work of public art will inspire citizens of the world to join together in a moment of compassion and to activate a global movement to protect humankind, our common home and precious endangered species,” said Carole Tomko, vice president of Vulcan, Inc., one of the groups sponsoring the event and which promotes initiatives to “change and improve the way people live, learn, do business and experience the world.”

Some conservative Roman Catholics have taken a page from Protestant iconoclasm and regard such a use of holy buildings as sacrilege:

The sense that St. Peter’s Basilica has been profaned is strong. The symbolic significance of the event is a Church immersed in darkness, but illuminated by the world, by the new climatist-religion-ideology (all financed by the World Bank Group which will now have to explain to us what politics compatible with the teaching of the Church it is promoting..)

The holy place par excellence, the heart of Christianity transformed on a maxi-screen for the show of the New World Power Ideology …and the Nativity Crib was left in darkness.

It does make you wonder what salvation means. If improving the environment can save the world, then what happened to the cross of Christ and the sacraments? Could it be that hell is empty (and will remain so) and so the church can now devote itself to more humanitarian and less heavenly causes? Did Balthasar really win at Vatican 2 as Commonweal suggests? Before Vatican 2, Rome was pretty clear where unbelievers went at death:

Any sin, for Augustine, is an unspeakable offense against God; particularly offensive was the sin of the first man who was singularly graced with an intimate “enjoyment of God” and who stood as the progenitor of the human race. His impiety in abandoning God was so great that it “merited eternal evil” in consequence of which “the whole of mankind is a ‘condemned mass’ [massa damnata]; for he who committed the first sin was punished, and along with him all the stock which had its roots in him.” According to Augustine, no one has the right to criticize that retribution as unjust, and the fact that some are released from it through the free bounty of God is ground for heartfelt thanksgiving.

The same severe doctrine of hell has been affirmed time and again in official church documents. The Fourth Lateran Council in 1215 declared that, at the end of time, “all will receive according to their deeds, good or evil, the former to their everlasting glory with Christ, the latter to perpetual punishment with the devil.” In his constitution of 1336, Benedictus Deus, Benedict XII solemnly defined that “the souls of those who die in actual mortal sin go down immediately after death into hell and suffer the pain of hell.” The Council of Florence in 1442 maintained that “not only pagans, but also Jews, heretics and schismatics” are precluded from salvation for they “will enter into eternal fire” unless they embrace the Catholic Church before their death. Similar declarations on hell and salvation were issued by the Council of Trent in the sixteenth century. Vatican I reinforced them in the nineteenth century. Vatican II did not revisit the solemn definitions of hell by earlier councils, but it did at least affirm that, yes, atheists can be saved.

But that changed when Balthasar and Kung met Barth:

Like Barth and Balthasar, Hans Küng too comes close to proposing universal salvation. And like them, he enlists the virtue of hope to support the idea. In his book Eternal Life, Küng’s critical discussion of hell begins with Jesus’s own words about hell, which, according to Küng, were figurative rather than literal: terms in the New Testament pertaining to final judgment—words like “hell,” “eternal,” ‘fire”—are to be taken as metaphors warning sinners of the delicate edge they’re dancing on. They are “meant to bring vividly before us here and now the absolute seriousness of God’s claim and the urgency of conversion in the present life,” Küng writes. No one should dismiss his or her responsibility to meet the demands of conversion, but how each of us meets them “remains a matter for God as merciful judge” in his “all-embracing final act of grace.” Like Balthasar, Küng maintains that judgment of the individual is in God’s hands; it would be “presumptuous for a person to seek to anticipate the judgement of this absolutely final authority. Neither in the one way nor in the other can we tie God’s hands or dispose of him. There is nothing to be known here, but everything to be hoped.”

Barth, Balthasar, and Küng all agonize over the question of universal salvation, which they treat not just as a theological puzzle but as a genuine mystery. Because we cannot answer the question with absolute certainty, it finally has to be left—in humility and hope—to the judgment of a loving God. This is as much of an affirmation as they dare to make.

What these three theologians show us, however, is that hope is a powerful virtue and not just a matter of wishful thinking. Hope always has its reasons, even earthly hopes. In the everyday sense of the word, a doctor’s skill is reason for his patient to hope for a cure, a worker’s good job performance a reason for her to hope for a promotion—though such hopes, subject to human limitations, can be disappointed. In the economy of salvation, however, the reason for hope is nothing less than the divine will—profoundly declared in the passion, death, and resurrection of Jesus: “For God sent the Son into the world, not to condemn the world, but that the world might be saved through him” (John 3:17). The clarity of this scriptural passage on God’s will reassures not only Christians but all mankind that our hope for salvation will be fulfilled—without exceptions.

But if U.S. parochial schools can reconsider their mission, maybe the Vatican can find it’s pre-Vatican 2 self:

“We don’t open Catholic schools to get kids into college,” Guernsey said. “We open Catholic schools to get them into heaven.”

Bringing Up the Rear

Published on by D. G. Hart96 Comments

If Islam is going to develop into a religion of peace and tolerance, it doesn’t need either a Reformation or an Enlightenment, according to Daniel Philpott. Instead it needs a Vatican Council — preferable Vatican Council 2.0 since the first council was a tad militant and intolerant.

Here are the limitations of Protestantism and philosophy:

Protestant reformers enforced their orthodoxy with every bit the deadliness that Catholics employed. While England’s Queen Mary acquired the sobriquet “bloody” for her brutal restoration of Catholicism, her little sister Elizabeth was equally violent in reestablishing the Anglican Church.

The 18th century Enlightenment advanced individual religious freedom but was skeptical towards religion. The French Revolution, the Enlightenment’s political enactment, asserted the rights of man but severed the heads of men and women of faith.

Yes, lots of blood before 1800. But where’s the American exceptionalism? Where’s John Courtney Murray arguing for the Enlightenment tradition of natural law that shaped the founding of the United States? Maybe Philpott’s editor didn’t give him enough words to embrace the religious freedom that his bishops celebrate every fortnight for freedom:

Catholics must fight against forces seeking to remove the influence of religion from American culture, Archbishop William E. Lori of Baltimore told over 1,000 Catholics at a Mass beginning a 14-day campaign for religious freedom.

“In differing ways, both the Church’s teaching and our nation’s founding documents acknowledge that the Creator has endowed individuals with freedom of conscience,” said Archbishop Lori. “Such freedom goes to the heart of the dignity of the human person.”

The archbishop delivered the opening homily for the Fortnight for Freedom, the two-week period leading up to the Fourth of July that the bishops have dedicated as a time for prayer, education and advocacy for religious liberty.

That was 1776. But the real lesson of religious freedom, for Philpott, comes in 1965 (for the historically minded, notice the chronology and the Roman-centric w-w paradigm):

. . . western history contains a more promising pathway, ironically one found in the very religious body that the Reformation and the Enlightenment considered freedom’s greatest enemy: the Catholic Church.

It was in Second Vatican Council’s declaration, Dignitatis Humanae, on Dec. 7, 1965 — a date whose 50th anniversary is right around the corner — that the Church finally and authoritatively endorsed the human right to religious freedom.

While the Catholic Church’s road to religious freedom will not suit Islam in every respect, it shows how a religious community that for many centuries did not teach religious freedom could discover grounds for the principle that were rooted in its own teachings rather than in modern secularism.

Like Islam, Catholicism long predates the modern world. The period from which Dignitatis Humanae most dramatically departs is medieval Christendom, when the integrity of the Catholic faith was regarded as crucial for social order. Heresy was not merely a sin but an act of sedition.

Not the point of the post, but notice how this booster also notices what the rest of us without a dog in the fight of papal supremacy notice — namely, that Roman Catholicism changed from medieval to modern at the Second Vatican Council. Everyone sees this except for those who put their trust in ecclesiastical princes.

What is the point here, though, is how Rome is an example to Islam. Was it not the case that modern developments in Europe and North American finally forced bishops to open the church’s windows to modernity? In which case, it was not that the church embraced religious freedom on its own but “finally” — Philpott’s word — caught up to religious freedom in trails blazed by Americanists (and others). Of course, Protestantism did not usher in freedom of conscience. But Protestants did adjust much earlier than Rome. And Philpott gives Protestants no credit.

Instead, he thinks Muslims should look to Roman Catholics — who still celebrate the Battle of Lepanto.

Yup.

Those Were The Days

Published on by D. G. Hart4 Comments

Makes you wonder why some want more religion in politics or why others object to Luther’s meager efforts at reform:

On Sunday May 9, 1527, an army descending from Lombardy reached the Janiculum. The Emperor, Charles V, enraged at Pope Clement VII’s political alliance with his adversary, the King of France, Francis I, had moved an army against the capital of Christendom. That evening the sun set for the last time on the dazzling beauties of Renaissance Rome. About 20,000 men, Italians, Spaniards and Germans, among whom were the Landsknecht mercenaries, of the Lutheran faith, were preparing to launch an attack on the Eternal City. Their commander had given them license to sack the city. All night long the warning bell of Campidoglio rang out calling the Romans to arms, but it was already too late to improvise an effective defense. At dawn on the 6th of May, favoured by a thick fog, the Landsknechts launched an assault on the walls, between St. Onofrio and Santo Spirito.

The Swiss Guards lined up around the Vatican Obelisk, resolute in their vow to remain faithful unto death. The last of them sacrificed their lives at the high altar in St. Peter’s Basilica. Their resistance allowed the Pope along with some cardinals the chance of escape. Across the Passetto di Borgo, the connecting road between the Vatican and Castel Sant’Angelo, Clement VII reached the fortress, the only bastion left against the enemy. From the height of the terraces, the Pope witnessed the terrible slaughter which initiated with the massacre of those who were crowding around the gates of the Castle looking for refuge, while the sick of Santo Spirito Hospital in Sassia were massacred, pierced by spears and swords.

This unlimited license to steal and kill lasted eight days and the occupation of the city nine months. We read in a Veneto account of May 10, 1527, reported by Ludwig von Pastor “Hell is nothing in comparison with the appearance Rome currently presents” (The History of Popes, Desclée, Rome 1942m, vol. IV, 2, p.261). The religious were the main victims of the Landsknechts’ fury. Cardinals’ palaces were plundered, churches profaned, priests and monks killed or made slaves, nuns raped and sold at markets. Obscene parodies of religious ceremonies were seen, chalices for Mass were used to get drunk amidst blasphemies, Sacred Hosts were roasted in a pan and fed to animals, the tombs of saints were violated, heads of the Apostles, such as St. Andrew, were used for playing football on the streets. A donkey was dressed up in ecclesiastical robes and led to the altar of a church. The priest who refused to give it Communion was hacked to pieces. The City was outraged in its religious symbols and in its most sacred memories”. (see also André Chastel, The Sack of Rome, Einaudi, Turin, 1983; Umberto Roberto, Roma capta. The Sack of the City from the Gauls to the Landsknechts, Laterza, Bari 2012).

Clement VII, of the Medici family, had paid no attention to his predecessor, Hadrian VI’s appeal for a radical reform of the Church. Martin Luther had been spreading his heresies for ten years, but the Roman Papal States continued to be immersed in relativism and hedonism. Not all Romans though were corrupt and effeminate, as the historian Gregorovius seems to believe. Not corrupt, were the nobles Giulio Vallati, Giambattista Savelli and Pierpaolo Tebaldi who hoisted a flag with the insignia “Pro Fide et Patria” and held the last heroic stance at Ponte Sisto. and neither were the students at Capranica College, who hastened to Santo Spirito and died defending the Pope in danger.

It is to that mass slaughter, the Roman ecclesiastical Institute owes its name “Almo”. Clement VII survived and governed the Church until 1534, confronting the Anglican schism following the Lutheran one, but witnessing the sack of the City and being powerless to do anything, was for him, much harder than death itself.

On October 17, 1528, the imperial troops abandoned a city in ruins. A Spanish eyewitness gives us a terrifying picture of the City a month after the Sack: “In Rome, the capital of Christendom, not one bell is ringing, the churches are not open, Mass is not being said and there are no Sundays nor feast days. The rich merchant shops are used as horse stables, the most splendid palaces are devastated, many houses burnt, in others the doors and windows broken up and taken away, the streets transformed into dung-heaps. The stench of cadavers is horrible: men and beasts have the same burials; in churches I saw bodies gnawed at by dogs. I don’t know how else to compare this, other than to the destruction of Jerusalem. Now I recognize the justice of God, who doesn’t forget even if He arrives late. In Rome all sins were committed quite openly: sodomy, simony, idolatry, hypocrisy and deceit; thus we cannot believe that this all happened by chance; but for Divine justice”. (L. von Pastor, History of Popes, cit. p. 278).

Pope Clement VII commissioned Michelangelo to paint the Last Judgment in the Sistine Chapel, conceivably to immortalize the dramas the Church had undergone during those years. Everyone understood that it was a chastisement from Heaven. There were no lack of premonitory warnings: lightening striking the Vatican and the appearance of a hermit, Brandano da Petroio, venerated by the crowds as “Christ’s Madman”, who, on Holy Thursday 1527, while Clement VII was blessing the crowds in St. Peter’s shouted: “sodomite bastard, for your sins Rome will be destroyed. Confess and convert, for in 14 days the wrath of God will fall upon you and the City.”

The year before, at the end of August, the Christian army had been defeated by the Ottomans on the field of Mohacs. The Hungarian King, Louis II Jagiellon died in battle and Suleiman the Magnificent’s army occupied Buda. The Islamic wave in Europe seemed unstoppable.

Yet, the hour of chastisement was, as always, the hour of mercy. The men of the Church understood how foolishly they had followed the allurements of pleasures and power. After the terrible Sack, life changed profoundly. The pleasure-seeking Rome of the Renaissance turned into the austere and penitent Rome of the Counter-Reformation.

Shrugs only go so far.