59. Not By Improvisation Alone. The Vatican at the Venice Biennale

June 1st, 2013

Today “the arts” is a term that captures the imagination of many Evangelical circles. Nowadays if you want to be hip and relevant as you envision your ministry you must talk about the arts. The problem, however, with all this talk about the arts is that it’s difficult to contribute intelligently if there’s no thorough understanding and expertise of the subject. It is not so much a matter of personal acquaintance or preparation, but is rather a matter of cultural insensitivity that at times verges towards naiveté. Broadly speaking, the Evangelical culture has been largely shaped by a suspicious attitude towards the arts, investing more on efficacy than aesthetics, trying to reach results rather than beauty, and aiming at the mind rather than inspiring the imagination. Our senses are poorly acclimated to the artistic life, and therefore cannot be nurtured by its signs and symbols. The outcome is that what we produce in terms of art work is often embarrassing, and what we say about the arts is superficial. But this is only part of the story.

Re-Opening the Dialogue Between the Church and the Arts

The Roman Catholic tradition, however, has followed another direction, going perhaps to the opposite extreme. There we find a saturation with the arts to the point in which there is a risk of idolizing it. Having said that, all Christian traditions have a problem with the arts. Since the end of the XIX century, contemporary arts has largely abandoned its general Christian inspiration. The Church has ceased to be considered the home of the arts and artists have in general felt alienated by Christianity and the church. As a result we have witnessed a significant breach between the two. Contemporary art continues to be deeply religious but seems to be hardly challenged and provoked by the Christian story. How is the Vatican dealing with the issue? The Vatican thinks and acts institutionally thorough its Pontifical Council for Culture. Its president, Cardinal Gianfranco Ravasi, has repeatedly said that the Church needs to reopen a channel of dialogue with artists. In 2009, during Benedict XVI’s pontificate, he arranged a meeting between hundreds of international artists with the Pope in the Sistine Chapel. There, in the “temple” that celebrated the marriage between the Church and the arts (think of Michelangelo painting there for various Popes), the Pope reasserted the fact that the Church used to be and still is the “home” and the “mother” of the arts. He added that there is no reason the two should divorce, but all the reason to reaffirm their mutual friendship.

A Vatican Exhibition in Venice

After a lot of talk and discussion, the Vatican will soon participate in a world-famous art exhibition. The Venice Biennale has for over a century been one of the most prestigious cultural institutions in the world. Ever since its foundation in 1895, it has been in the avant-garde, promoting new artistic trends and organizing international events in the contemporary arts: the International Film Festival, the International Art Exhibition and the International Architecture Exhibition, as well as the Festival of Contemporary Music, the Theatre Festival, now accompanied by accompanied by the Festival of Contemporary Dance. The 55th International Art Exhibition will be open to the public from June 1 to November 24, 2013 at the Giardini, the Arsenale, and in various venues around the city of Venice. The Vatican exhibition is entitled “In Principio” (In the Beginning) and contains the works of artists such as Studio Azzurro, Josef Koudelka, and Lawrence Carroll. Here is how the Pontifical Council describes it: “For this first participation of the Holy See with its own Pavilion at the Venice Biennale, we have chosen a theme that is fundamental for culture and Church tradition and a source of inspiration for many artists: the stories told in the Book of Genesis. Specifically the focus is on the first eleven chapters, as they are dedicated to the mystery of man’s origins, the introduction of evil into history, and our hope and future projects after the devastation that is symbolically represented by the Flood. Wide-ranging discussions on the multiplicity of the themes offered led to three thematic areas being chosen with which the artists have engaged: Creazione (Creation), De-Creazione (Uncreation), and the New Man or Ri-Creazione (Recreation)”. Fascinating.

Two Approaches

Will this exhibition reopen the dialogue? It is difficult to say. What is perhaps worth noticing, however, is the difference between Evangelical and Roman Catholic approaches to the issue. While Evangelicals tend to work bottom-up from a grassroots level, the Catholic Church chooses to work top-down, i.e. from the already accredited art exhibitions down to the worlds of media, scholarship, and the public opinion. While Evangelicals work at random and unconnected, the Catholic Church seems to have a long-term strategy that seeks to gradually implement. While Evangelicals naively think that if they talk about the arts they are “impacting” them and “making a difference”, the Catholic Church is more aware of the need to work in the institutions of the arts in order to hope for a significant result. The road may be longer, but the effects will perhaps be less ephemeral.

Leonardo De Chirico

 

58. Hurrah to Madonna. Pope Francis and the Re-Marianization of the Papacy

May 10th, 2013 

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That Pope Francis has a strong Marian devotion became immediately clear after his election. In his first speech as Pope he committed himself and the world to Mary. The following day his first visit outside of the Vatican walls was to the basilica of St Mary Major where he prayed to Mary. In his homilies he has at times disseminated his Marian piety. Now that the liturgical Marian month (May) has begun, the Pope has further expressed his devotion. On May 3rd he lead the rosary in the same Marian basilica he visited after being elected and gave a public speech to the people that had gathered there.  

Mary, Salus Populi Romani

This particular basilica is known for hosting and displaying the icon of Mary who is called Salus Populi Romani (i.e. salvation of the Roman people). This is a Marian title that underlines her being the protector of the Roman people. In front of the icon, Pope Francis commented: “We are all here in front of Mary; we prayed for her motherly guidance; we took her our joys and sorrows, our hopes and difficulties; we invoked her with the title Salus Populi Romani to ask for ourselves, for Rome and for the world the gift of health. Yes, she gives health, she is our health”. In expounding his teaching, Francis went on to talk about three ways in which Mary is our health: She helps us grow as men and women, just as a mother cares for her children; She helps us face our difficulties, just as a mother walks with her children; Lastly she helps us make right decisions in life, just as a mother wants her children to live responsibly. Outside of Roman Catholic piety, it is difficult to understand such a profound “motherly” language of devotion to Mary and to square it with a Christ-centered and a Bible-based faith which unequivocally points to Jesus Christ as the only Mediator between God and man. Biblically, these roles relate to the Christological offices of Jesus as Priest and King. Yet Roman Catholicism attributes them to Mary as an extension of Christ’s role as mediator. Out of its synergism the Roman Catholic faith allows, indeed demands, such a veneration of Mary which has theological, spiritual, and emotional dimensions. Mary is seen as the protector of life.

Papal Marianisms

In closing his speech, Pope Francis addressed the crowd by saying: “Thank you for your presence here in the house of the mother of Rome, our Mother. Hurrah to the Salus Populi Romani. Hurrah to Madonna. She is our Mother. Let us entrust ourselves to her because she cares for us like a good mother”. This time the devotional language matched that of sports enthusiasts: Hurrah, hurrah! The magnitude of Mary’s motherly role stirred the heart and soul of many people gathered there. Pope Francis has stressed the fact that he wants to emphasize his role as bishop of Rome and has begun to give this emphasis a distinct Marian flavor. We can now begin to see the trajectory of this present pontificate as far as his Marianism is concerned. The last pope to share such a high view of Mary was John Paul II. His motto was “totus tuus” (i.e. totally yours), and his veneration of Marian icons and his practice of Marian devotions were very evident. Benedict XVI has been portrayed as a less Marian Pope, although he has always prayed to Mary on a daily basis and has included many Marian elements in all his work. After a short recess, Mary is once again a prominent figure with Pope Francis. His pontificate seems to be significantly shaped by Marian theology and veneration.

Leonardo De Chirico

 

57. “The Word of God Precedes and Exceeds the Bible”.

Pope Francis on Scripture and the Church

After a month of sparking events surrounding the Vatican, the time has come to shift into a more routine mood. Pope Francis has attracted a lot of attention from the media and has sent various messages of change and renewal. After the initial surprise, the various Vatican departments are coming to terms with a less pompous papacy, and the Pope himself is beginning to shape his own views on a number of open issues that are on the Vatican agenda.

After the first weeks marked by what seemed new and extraordinary, Pope Francis has now begun to do what a Pope in Rome normally does, e.g. presiding over different liturgical events, receiving international delegations, meeting with bishops from around the world, speaking at various occasions, etc. The normal pace of the papacy is beginning to emerge. After using more “pastoral” language in his first homilies that almost everybody seemed to like, the more theological bent of Francis’ thought is coming through as he has more opportunities to deliver speeches of various forms. One of his first opportunities was a speech he gave on April 12th to the members of the Pontifical Biblical Commission convened in the Vatican to discuss the theme “The inspiration and the truth of the Bible”. Here is a summary of Francis’ address and a few remarks on this very important subject for all Christians in general, and for Evangelicals in particular.

The Non-Identity Thesis

After commending the Commission for the choice of the topic, the Pope highlighted the nature of Scripture and its relationship to the Word of God. The Bible, according to Francis, is “the testimony in written form to the Word of God”. Scripture is not associated with the Word of God on a one-to-one basis, but is rather perceived as a witness to something co-inherent, yet different. Following this comment, the Pope adds that “the Word of God precedes and exceeds the Bible”. In other words, the Pope does not endorse an identity view between Scripture and the Word but supports a dynamic view of the relationship between the Word of God and the Bible whereby Scripture witnesses to a Word that is before and beyond the Bible. The Word is present in the Bible but not confined to it. The Word is spoken and told by the Bible but the two do not coincide, being that the Bible is only a (partial) witness to the (fuller) Word. According to this view, what the Bible says is what the Word says, but what the Word says is not necessarily what the Bible says.

Francis rightly recognizes that the center of the Christian faith is a “person” and not a book, i.e. the person of Jesus Christ, the incarnate Word of God. Yet the inference is that “the horizon of the divine Word (i.e. Jesus Christ) embraces Scripture and extends over it”. In a rather technical language, Francis goes on to say that the Bible is the “canonical memorial that attests the event of Revelation”. The sentence needs some theological unpacking but it is clear that the “memorial” language coupled with the notion of “attestation” support the view that there is a gap between the Bible and the Word of God. There is nothing original in this account; it has been the theological standard of the Word advocated by the Catholic Church since Vatican II.

 Scripture is Subject to the Church

Once the identity between the Word and the Bible is refused and substituted with the dynamism of a “living” Revelation that exceeds the Bible, there stems the need for an arbiter that is able to recognize the living Word in and beyond the Bible. While Protestant Liberalism submits the Bible to the final judgment of conscience or reason, Roman Catholicism believes that the Magisterium of the Church has ultimate authority over Scripture. This is what Pope Francis believes as well. In quoting Vatican II (which is actually a quotation of Vatican I), he says that “all of what has been said about the way of interpreting Scripture is subject finally to the judgment of the Church, which carries out the divine commission and ministry of guarding and interpreting the word of God” (Dei Verbum, 12). Of course here Francis is recalling the Roman Catholic view that there is a profound unity between Scripture, Tradition and the Magisterium of the Church to the extent that one cannot be pitted against the other two and vice versa. The critical point here is that the Magisterium represents the only “living” voice of the Word, and its interpretation of Scripture is what really matters and what finally counts. So, instead of letting Scripture speak to the Church and over the Church by the Spirit, the Church is the only authorized voice of the Word which is witnessed in Scripture, and which also extends beyond it. Again, the Pope quotes Vatican II (which in turn quotes the Council of Trent) when he says that “it is not from Sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred tradition and Sacred Scripture are to be accepted and venerated with the same sense of loyalty and reverence” (Dei Verbum, 9).

 There will be other times when Pope Francis will address theological issues to express his views. However, this speech to the Pontifical Biblical Commission is an indication of the fact that the Pope will presumably not bring change to basic doctrinal issues and that he is rather conservative in his Roman Catholic theological outlook. Actually the emphasis and tone of the speech seem to be willing to draw a line between what the Roman Catholic Church believes and the “Scripture Alone” principle of the Protestant faith.

 Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

 Rome, 15th April 2013

56. Left Without Words. How Roman Catholicism is Reshaping the Evangelical Vocabulary

April 1st, 2013

“The beginning of wisdom is the definition of words” (Socrates). If you define a word in a certain way you make claims about reality. Our postmodern culture has stirred us to come to terms with the fact that words do not have stable meanings but exist in an flux that drives them in one way or another depending on the interests of their users. This is the current situation of the word “Evangelical”.

A Short History of the Word Evangelical

There was a time in which the word “Evangelical” meant something like this: Biblically, it was defined around the evangel (i.e. the Gospel) as it is truly witnessed in Scripture. Historically it has referred to the XVI century Protestant Reformation and the Evangelical Revivals of subsequent centuries. Doctrinally, it has pointed out to Christian orthodoxy, focusing on the formal principle of Biblical authority (Sola Scriptura) and the material principle of justification by faith alone (Sola gratia and Sola Fide). Experientially, it has majored on the need of personal conversion resulting in a transformed life. Religiously, it has distinguished itself from (often opposed to) Roman Catholicism, Eastern Orthodoxy, and Liberalism. From John Wycliffe (doctor evangelicus) to Carl Henry, from Martin Luther to John Stott, from Pietism to the Lausanne Movement, there has been a loosely defined, yet shared meaning of the word which was also accepted by non-Evangelicals. It is true that Evangelicals have always discussed the minutiae of what Evangelical really means, of its ins and outs. There are entire bookshelves that are dedicated to these important, at time fierce, debates. Yet the word has retained a rather stable meaning that has fostered common identity and a sense of belonging, well describing a “Christian family” throughout the centuries and in our global world.

We are now witnessing a new attempt to get a handle on the word “Evangelical” in order to give it an altogether different meaning.

Evangelical Catholicism and the Current Genetic Modification

The recent book by George Weigel, “Evangelical Catholicism” (New York: Basic Books, 2013) is a clever attempt to re-engineer the word by overlooking its Biblical focus, by severing its historical roots and replacing them with other roots, by changing its doctrinal outlook, by staffing its experiential ethos differently, and by renegotiating its religious use. In other words, this is a genetic modification of a word.

The basic thesis of the book is that Evangelical Catholicism (EC) is a qualifier of present-day Roman Catholicism as it stemmed from the magisterium of Pope Leo XIII (1878-1903), was expounded by Vatican II (1962-1965), found its champion in John Paul II (1978-2005), and was again reinforced by Benedict XVI (2005-2013). It is a new account of the word Evangelical. Whereas previous scholarship referred to this time in Catholic history as marked by “ressourcement” (i.e. re-appropriation of sources: Scripture and Tradition) and “aggiornamento” (i.e. update of approach, not of doctrine), Weigel calls it “Evangelical” Catholicism.

According to Weigel, Evangelical is a qualifying adjective, not a noun. The noun which carries “thick” meaning is Catholicism. Curiously, what used to be termed as “Roman Catholicism” is now shortened to “Catholicism” alone. All the Roman elements of Roman Catholicism are nonetheless part of EC: sacraments, Mariology, hierarchy, traditions, papacy, devotions, etc. To this “Catholicism” Weigel adds the adjective “Evangelical,” which basically refers to the depth of convictions and the passion to make them known. EC is a full orbed Roman Catholicism practiced with strong impetus and missionary zeal. Catholicism is the doctrinal and institutional hardware, while “Evangelical” is the sociological and psychological software. While doctrine deeply remains Roman Catholic, the spiritual mood is called Evangelical.

The Tip of the Iceberg

The major genetic modification surrounding the word “Evangelical” is just the tip of the iceberg of a bigger plan. The whole book mirrors the on-going attempt to change the meaning of words that have historically belonged to the Evangelical vocabulary. “Conversion”, “evangelization”, and “mission” are some examples.

Take conversion for example. It used to be a catchword for Evangelical witness. Evangelicals used it in pointing out the time when they were “not” converted and the time when they “got” converted and believed. According to EC, “conversion” is an on-going process instead of a once-and-for-all experience. We stand in permanent need of being converted and that fits the “sacramental” Roman Catholic view of the Christian life whereby we depend on the sacraments of the Church from beginning to end. EC deconstructs the Evangelical meaning of the word conversion and reconstructs it by saying that it is a life-long process that fully occurs in the sacramental system of the Roman Catholic Church. We use the same word but mean different things.

Evangelicals may think that EC is Evangelical in the historical and theological sense, but it is not. It is Roman Catholicism that takes the sociological and psychological “Evangelical” zeal and embodies it into the traditional Roman Catholic faith. EC is a brain transplant of the word “Evangelical” and is aimed at radically re-programming it. It implies that the old use could not stand on its own and that it makes sense only if it is attached to Roman Catholicism. Of course, we operate in a free-market world of words and it is perfectly legitimate for pressure groups to try and change the meaning of words. Nobody can claim words to be their property, but everybody should be concerned when such a radically revisionist plan is put in action.

We started with Socrates and we end with Virgil. In the Aeneid, we are told how the Greeks captured the city of Troy after a long but fruitless siege. The story of the Trojan horse tells us how what seemed to be a victory turned out to be a devastating defeat. EC may appear as an Evangelically friendly project and we may want to welcome it. In actual fact it is an intellectually courageous attempt to re-define what Evangelical means, maintaining the same spelling but giving it a Roman Catholic meaning. It is a different world altogether.

Leonardo De Chirico
leonardo.dechirico@ifeditalia.org

 

55. A Papal Honeymoon … Until When?

A honeymoon is a special time when two lovers live their newly established relationship in a sentimental way, i.e. romantically and enchantingly. In such times, one partner only perceives and highlights the best traits of the loved one but does not see the defects. Honeymoons generally last for a short time and are followed by more realistic and critical appreciations of one another.

What is interesting to notice is what happens in the public domain. In our celebrity culture, honeymoons with global figures are frequent and passionate. Once a person is elected to an important office, the public opinion tends to begin an “affair” with the new powerful figure, selecting and praising all his merits and overlooking the rest, at least at the beginning. This is what has been happening with Pope Francis after his election to the papacy. A global honeymoon is taking place. Among the many sides of it (e.g. in Catholic inner circles, in ecumenical circles), two main angles are worth considering.

The Secular Honeymoon

Comments from the international press have been very generous if not enthusiastic so far. Francis’ image was perceived as “real”, “down to earth”, “personal”, “non presuming”, very different from a “regal” arrogance of more traditional popes. His references to the care of the environment, poverty, and tenderness were highly praised and understood as being very politically correct. His insistence on “mercy” was understood as an open door to different sexual life-styles and moral choices, moving away from a judgmental attitude on the church’s side. His willingness to intermingle with people and his relaxed behavior as far as protocols are concerned were seen as proofs of his desire to be identified with normal people and with ordinary life.

            The international press decided to bypass and consider irrelevant Cardinal Bergoglio’s relationship with the Argentinian political past. No further press investigation was pursed concerning the “dark” years of the totalitarian regimes and the role of the Catholic Church in Latin America. His strong stance against gay marriages in his country was forgotten. His rather conservative positions on moral issues were simply overlooked. Unlike his predecessor, who was a published and public theologian, Pope Bergoglio does not have a record of being a Catholic maitre-à-penser. People that know all his staff say that Pope Francis is on the same page as Benedict XVI in defending the traditional position of the Catholic church in these areas. Yet the secular press fell in love with Francis. Why?

            There may be a sociological explanation to this phenomenon. In this time marked by social crisis, cultural disruption and economic uncertainty, people are eager to find someone that inspires trust and injects hope. Someone who is powerful but nonetheless gives the impression that he is on the same boat as us. A positive father-like figure that can speak simple words of love and distribute psychological caresses. Someone who can identify with the people, sending the message that “I am with you”, and struggling with the same challenges and helping everyone to overcome them. A secular “messiah” that proclaims a “soft gospel” of compassion and resilience. In his first days as Pope, Pope Francis has met expectations. The secular world strongly dislikes the Church but loves the celebrity Pope. What is going to happen when he begins to speak the “hard” sayings of the Catholic Church? The irony of it all is that the cynical, suspicious and disenchanted modern world was re-enchanted by a man using the name of a medieval, primitive and deeply religious saint.

The Evangelical Honeymoon

Comments from the Evangelical world were also marked by the honeymoon attitude. Official statements and the social networks sent out enthusiastic reactions to his election. “Man of God”, “friend of Jesus”, “man of prayer” … these were some of the most common remarks. Francis was also acclaimed as the new national or even continental hero to be proud of, the new Diego Armando Maradona (of my generation) or another Lionel Messi, i.e. a man that embodies the expectations of an entire nation, someone that Evangelical people too want to identify with.

            With all due respect, the idea of a Christ-centered man of God praying to Mary and the saints, bowing in front of an icon and committing himself and his audience to the care of Mary, is difficult to accept from an Evangelical point of view. But this was exactly what Pope Francis did on the first day of his papacy. No one is denying the deep spirituality of Francis or his godly devotion. The problem lies with the Evangelical discernment that tends to select few apparently positive aspects and forgets the negative ones. The outcome is a truncated picture at best, a false assessment at worse.

            The global Evangelical movement does not have celebrities that can compare with those stemming from the worlds of music, sport and politics. Pope Francis apparently filled the gap. Unlike his cerebral predecessor, he knows how to speak to the heart. He knows how to embrace people.

            Evangelical comments were largely based on past personal acquaintances with the former Cardinal Bergoglio. Again, no one for a moment doubts the integrity and warmth of the Pope, but the man can never be separated from his role and his loyalty to his Jesuit mission, which is now papal as well. The Jesuits were founded in 1534 by Ignatius of Loyola and in their turbulent history they have always been committed to serve as “soldiers” of the Pope in order to fight against the (Protestant) heresy and to promote the Catholic mission in the world. Francis is the first Jesuit to become Pope and time will tell just how Jesuit his papacy will be, especially in Latin America where the Evangelical-Catholic border is moving. Will the Jesuit Pope be able to stop the Evangelical expansion? Will he manage to take it back into the Catholic fold? Will he be able to enchant Evangelicals with his manners without changing the doctrinal points of controversy? Will Biblical doctrine still be an issue for Evangelicals in dealing with the Roman Catholic Church at the highest level?

            Anyone who is aware of history should carefully consider these questions. The Spirit is surely able to work miracles even in traditional institutions, but the Bible warns us to not be forgetful of history. Personal relationships are important, but Biblical discernment is bigger than that. It calls for theological awareness, historical alertness, and spiritual vigilance.

            The honeymoon with Pope Francis continues. Yet the mood of the public’s opinion can suddenly change when the fuller mission of the Pope is put on fuller display. What seemed to be a promising marriage may turn into a painful divorce. As for Christians who are experiencing the honeymoon, let the warning of not forsaking the “first love” (Revelation 2:4) of Jesus be a constant reminder of the need to love and to follow Christ and Christ alone.

Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

Rome, 21st March 2013