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A Christian’s Pocket Guide to Papacy

Dear Friends of the Vatican Files,

this is not a new Vatican File but a short message to inform you that my book on the Papacy is now available for purchase.

http://www.christianfocus.com/item/show/1617/-

USA: http://www.stl-distribution.com/details/?id=9781781912997

Other areas, check here:  http://www.christianfocus.com/distributor/list/-/-

I hope that you will enjoy it!

A Christian’s Pocket Guide to Papacy

Its origin and role in the 21st century

by Leonardo De Chirico

A Christian's Pocket Guide to Papacy

Pages: 128
Trim: Pocket paperback (178 x 110mm)
Isbn 13: 9781781912997
List Price: £4.99
Originally Released: January 2014
Last Reprinted: January 2014
Imprint: Christian Focus
Category: Church Life > Protestant Denominations

 

 

  • Comprehensive introduction to the Catholic Church’s doctrine
  • Unpacks the mystery of the Papacy
  • Investigates the topic biblically

Description

Who are the Popes and how does the Roman Catholic Church define their role? What about the present day Popes? What is the ecumenical significance of the Papacy and what are its prospects in the global world? These and other questions are tackled as Leonardo De Chirico explores the Biblical, historical, and theological fabric of the Papacy.

Leonardo De Chirico has been involved in a church planting project in Rome and is now pastor of the church Breccia di Roma (www.brecciadiroma.it). He is lecturer of Historical Theology at Istituto di Formazione Evangelica e Documentazione (www.ifeditalia.org) and vice-chairman of the Italian Evangelical Alliance (www.alleanzaevangelica.org).

 

Reviews

…Professor De Chirico investigate the phenomenon of Roman Catholic hierarchy using biblical exegesis, fascinating historical data, and basic theological insights to inform our view…engaging, clearly written, polemical in the best sense, and resolutely Scriptural, this is easily the best shorter guide for those wanting to know how to evaluate the institution of the papacy and related matters.

William Edgar, Professor of Apologetics, Westminster Theological Seminary, Philadelphia, Pennsylvania

 

How readable! How fascinating! How important! This book is a page-turner. I kept thinking, “I have it, to whom can I give it?”…Right at the heart of Roman Catholicism there is this giant delusion. You don’t believe me? Then read this fascinating and brief book and think for yourself.

Geoff Thomas, Aberystwyth Baptist Church, Aberystwyth, Wales

 

In terms of an introduction to the Catholic Church’s doctrine and exercise of the papacy, this book is unmatched! Read this book and you will gain essential insights into what for many Christians is a mystery, now unpacked by a trusted evangelical theologian and pastor.

Gregg R. Allison, Professor of Christian Theology, The Southern Baptist Theological Seminary, Louisville, Kentucky

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102. Still “our Holy Mother the Hierarchical Church”

February 28th, 2015

A Church more interested in promoting mission than keeping traditions. A Church less concentrated on theological boundaries and more focused on expanding its loving appeal to all men. A Church whose unity is like a polyhedron and allows multiple relationships with her. This is the picture of the Church that Pope Francis has been presenting since his election in 2013. Overall the secular public opinion resonated well with this seemingly “lighter” form of Roman Catholicism, i.e. a more relaxed Church in terms of faith and morals living out its message in more organic and relational ways. In Francis’ preferred metaphor, the Church is a “field hospital” welcoming the irregular ones more than an impressive cathedral assembling the liturgically righteous. This is only one side of the coin, however. While it is true that Francis’ emphasis has been consistently put on the missional side of the Church, it is also true that he has occasionally but consistently re-stated the full, heavy and thick traditional understanding of the church.

Holy Mother

The last instance was during a recent catechesis on the topic of the Church[1]. In introducing the role of the Bishop, Francis said: “In the presence and ministry of the Bishops, of Presbyters and of Deacons we can recognize the true face of the Church: it is the Hierarchical Holy Mother Church”. Notice the reference to the “true face” of the Church, which is shown in the hierarchical structure of the Church thought of as the Mother. This is a very propositional statement about the Church. Two dimensions are particularly stressed: the hierarchical and the motherly aspects of the church, which form the backbone of its self-understanding.

According to Francis, as mother the Church “generates us in Baptism as Christians, making us reborn in Christ; she watches over our growth in the faith; she supports us between the Father’s arms, to receive His forgiveness, she prepares for us the Eucharistic table, where she nourishes us with the Word of God and the Body and Blood of Jesus; she invokes upon us God’s blessing and the strength of His Spirit, sustaining us throughout the course of our life and enveloping us with His tenderness and warmth, especially in the most difficult moments of trial, of suffering and of death”. This is a breathtaking list of verbs: generating, making reborn, watching over, supporting, nourishing, sustaining, enveloping … these are the maternal roles of the Church that always accompany the Christian life. Their cumulative force is overwhelming and makes them resemble the role of the Head of the Church, Jesus Christ. Actually this is what they are meant to be. Christ continues his mission through the Mother Church.

If one wants to come to terms with Roman Catholicism at all levels she needs to grapple with this deeply felt sense of motherhood, which is also the theological and devotional architecture of the Roman Catholic Mariology. It is Mary, the Mother par excellence, who embodies the motherly care of the Church and who is by no chance always invoked to ask for motherly protection and care.

The Hierarchical Church

The maternal principle of the Church lies at the heart of Francis’ vision of the Church. There is also an intertwined element to this. The motherly dimension is organically connected to the hierarchical structure of the Church. The Pope goes on to say that in the Bishop, the hierarchical top of the motherly Church, “is Christ Himself who renders Himself present and who continues to take care of His Church”. The presence of Jesus Christ is made present in the motherly role of the Church through its hierarchical structure. It is curious to notice that in his earthly ministry Jesus showed the Father, whereas now He carries on his mission in and through the motherly face of the Church. It is through the hierarchy that “the Church exercises her maternity”.

According to the Pope then, the “true face” of the Church is where the maternal and the hierarchical dimensions are intimately connected to one another and form the core of the church’s identity. In churches where the motherhood of the church is less explicit because it is defined by the sobriety of biblical boundaries and where the hierarchical structure is lived out against the background of the headship of Christ and the universal priesthood of all believers, the Church loses her “true face”. So, on the one hand, Francis is sending the message that Christian unity and human brotherhood are at hand in a loosely articulated vision of unity; on the other, he maintains the traditional understanding of the Roman Catholic Church which stemmed out of the Council of Trent.

At a superficial level Christian unity under Pope Francis may seem “easier” for non-Catholic Christians, but a closer look shows that the theological issues of the historic differences, at least with Evangelical Christianity, are still standing.

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101. Holy Mother of God! Three Times!

February 12th, 2015

In the Roman Catholic liturgical calendar the first day of the year marks the solemnity of Mary, the Mother of God. On this occasion the Pope delivers a Marian homily that highlights the unique status of Mary and her unparalleled role in Catholic doctrine and spirituality. Given the strong Marian devotion of Pope Francis it is no surprise that he celebrated this solemnity with great enthusiasm that also included an unexpected finale. A recent book (Francesco e Maria. L’amore di Papa Bergoglio per la Madonna, edited by V. Sansonetti, Milano: Rizzoli 2014) highlights the love of Pope Francis for the Madonna by collecting a number of Marian prayers and devotions which are extremely dear to him.

Inseparable Mother

In his first speech of the year Francis offered a meditation on the inseparability of Christ and his mother[1]. He then elaborated on that inseparability by underscoring the relationship between Mary and the church and ultimately between Mary and the whole of mankind. “Jesus cannot be understood without his Mother” said the Pope. This is true of course, but with certain limits and biblical distinctions. With the Incarnation the Son of God became a man by being born of Mary. He is the sinless God-man that brings forth the Father’s grace through the Spirit while his mother is a sinful creature that receives God’s grace. That inseparability needs biblical qualifications otherwise it can lead to the exaltation of Mary beyond what Scripture allows.

Having established the inseparability between Mother and Son, the Pope went on to apply it to another relationship: that of Mary and the Church. Here is what he said: “Likewise inseparable are Christ and the Church – because the Church and Mary are always together and this is precisely the mystery of womanhood in the ecclesial community – and the salvation accomplished by Jesus cannot be understood without appreciating the motherhood of the Church”. The train of thought is that Mary is inseparable from Christ and from the Church; therefore Christ is inseparable from the Church through Mary. Mary is the connecting point between Christ and the Church. As she is inseparable from the former, she is also inseparable from the latter and mediates the relationship between the two. Thus Mary is theologically central in the overall Roman Catholic scheme.

There is yet another step. As Mary is the mother of Jesus and the mother of the Church, she is also deemed to be the mother of all mankind. The Roman Catholic transitive property of the inseparable link is at work here. In lyrical style Francis concludes: “Mary, the first and most perfect disciple of Jesus, the first and most perfect believer, the model of the pilgrim Church, is the one who opens the way to the Church’s motherhood and constantly sustains her maternal mission to all mankind. She, the Mother of God, is also the Mother of the Church, and through the Church, the mother of all men and women, and of every people”. The human inseparability between Mary and Jesus is worked out in the inseparability between Mary and the Church and then between Mary and the whole of humankind.

A Crescendo With A Marian Grand Finale

Francis’ speech is a clear example of how Roman Catholic Mariology has been at work throughout the ages. An initial step with some biblical support (i.e. the Son-Mother link in the context of the Incarnation) was developed in subsequent syllogisms that lacked biblical criteria (e.g. Mary mother of the Church, Mary mother of mankind). The outcome is a brand new theological framework that has little resemblance to how it began.

As an experienced bishop with pastoral warmth, Francis ended his homily with an unusual request that is hardly common in Vatican celebrations. “Let us look to Mary, let us contemplate the Holy Mother of God. I suggest that you all greet her together, just like those courageous people of Ephesus, who cried out before their pastors when they entered Church: “Holy Mother of God!” What a beautiful greeting for our Mother. There is a story – I do not know if it is true – that some among those people had clubs in their hands, perhaps to make the Bishops understand what would happen if they did not have the courage to proclaim Mary “Mother of God”! I invite all of you, without clubs, to stand up and to greet her three times with this greeting of the early Church: “Holy Mother of God!”.

Reports say that the puzzled crowd that was sitting and standing in the Vatican basilica shouted “Holy Mother of God” three times as the Pope had instructed. Thus the first day of the year was an occasion to introduce a highly sophisticated Mariological doctrine and a strongly felt Mariological devotion which were blended together by a committed Marian Pope. For those who desire to live according to the Word of God, it was not a very promising start to the year.

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100. Los ídolos de Roma

07 DE FEBRERO DE 2015
La idolatría se ha convertido en un tema de renovado interés en las discusiones teológicas recientes. Esto describe perfectamente lo que la Biblia nos advierte que evitemos y ayuda a dar sentido a la narrativa primordial del mensaje cristiano. Los ídolos son los enemigos de Dios e intentan reemplazar a Dios como la fuente definitiva de la vida humana. De esta forma identifica Tim Keller la esencia de un ídolo en términos agustinianos: “Si amas a algo más que a Dios, aunque creas en Dios, si hay algo en tu vida que tiene más significado o es más importante para tu seguridad que Dios, entonces esto es un ídolo, es decir, una especie de pseudo-dios, un falso dios, un maestro del pacto”.i Los ídolos son falsificaciones de dioses que se infiltran en las vidas personales y las desvían de su objetivo de seguir la búsqueda y el seguimiento de Dios. Sería totalmente simplista pensar que los ídolos sólo operan en individuos o grupos de personas. Si la presencia de los ídolos es tan penetrante en el conjunto de la vida humana, sin duda tienen un lugar en las ciudades. Realmente, las metrópolis son zonas espaciales y culturales para formar los ídolos y destruir lo que cae bajo su dominio. La idolatría es, por consiguiente, una “clave interpretativa” para llegar a un acuerdo con la condición espiritual de la urbe. Yo ofrezco mi tarea en lo que se refiere a la ciudad de Roma. Este es un bosquejo provisional de lo que parecen ser los ídolos de Roma. Los mismos están en orden cronológico, remontándose a la antigüedad de Roma hasta su panorama actual. Los ídolos no se reemplazan unos a otros, sino que se crean unos a partir de otros.
Idolo n. 1 PAX ROMANA (La Paz Romana)
Desde el siglo segundo a.C. hasta el año 476 d.C. Roma dominó el mundo antiguo. Su status quo fue nombrado pax romana, la paz romana. Su objetivo era tener dominio sobre las naciones y ejercer el poder político. Mediante las conquistas militares esta “paz” fue llevada al mundo. Pero no era una “paz” verdadera para casi nadie. En realidad, se basaba en el uso de la violencia, la imposición de la esclavitud y la opresión de los disidentes. La Pax Romana se ha extinguido como sistema político pero sus logros en términos de arquitectura y ruinas son famosos en todo el mundo. Por otra parte, influye en la cultura de la ciudad infundiendo una especie de arrogancia espiritual y la ilusión de ser el centro del mundo. El Evangelio trae otra clase de paz: el Shalom de Dios, la paz de Dios que da dignidad y reconciliación en Cristo.
Idolo n. 2 PAPAL CATHOLICA (El Baluarte Religioso)
A medida que el Imperio Romano se desvanecía, la ciudad fue dirigida hasta 1870 por la Iglesia Católico Romana con su más alta institución al frente, o sea, el Papa. Los Papas se consideraban a sí mismos los verdaderos herederos de los emperadores. Por supuesto, también llevaron algunos elementos cristianos, practicando así una especie de asimilación entre los motivos del Evangelio y los paganos. La principal ideología que guió a la ciudad fue todavía la “imperial” y política en su pleno corazón. La urbe creció llena de edificios religiosos magníficos, con los que quería mostrar su grandeza y poder. En lo que se refiere a la influencia espiritual de la Papal “catholica”, la iglesia ha dirigido la vida de las gentes durante siglos, ejerciendo su poder económico y político. Sin embargo, el Evangelio que Roma necesita oír y ver es en cambio un mensaje fundamentado solo en la Palabra de Dios (sola Escritura), centrado solo en Cristo (solo Cristo) y basado solo en la gracia (sola gracia).
Idolo n. 3 THE PALAZZO (El Palacio)
Después de la unificación de Italia (1861), Roma se convirtió en la capital de la nación italiana (1870). Después del Imperio Romano y de la Iglesia Católica, ahora el estado gobernaba la ciudad, añadiendo otra capa a su perspectiva espiritual. Roma es una metrópoli donde las estructuras políticas están lejos de ser transparentes y sus estándares de gobierno distan mucho de ser justos. En general, la astucia de espíritu marca la vida pública. Roma es una ciudad de maniobras políticas donde las cosas pueden resolverse si se está “en” el círculo correcto. Como las alternativas del Evangelio, la iglesia necesita ser el lugar donde se promueve la cultura de la responsabilidad en la vida personal, la familia, la sociedad, la política, etc.
Idolo n. 4 LA DOLCE VITA (La Dulce Vida)
Para terminar, Roma es también famosa por su “dulce vida”, procedente del título de la película de Federico Fellini La dolce vita (1960). Buena comida, vida cómoda, placeres a-morales y sexo sin compromiso: todo contribuye a dar forma al sueño de una buena vida. Naturalmente, hay mucho vacío alrededor y sus promesas son vanas. La vida real es diferente, a pesar de que la dulce vida inspira a la gente y nutre sus expectativas. El Evangelio debe armonizar la aspiración de una vida buena, al tiempo que denuncia la pendiente resbaladiza de una vida sin Cristo. Después de todo, la vida cristiana significa glorificar a Dios y gozar de El para siempre. La iglesia tiene que ser consciente de estos ídolos, así como encarnar alternativas viables al Evangelio. El Evangelio no sólo denuncia la quiebra de la idolatría, sino que también llena la vida de significado real, amor y esperanza.
(Este escrito es un extracto de mi artículo “Identificando a los Idolos de la Ciudad” del libro Center Church Europe: Doing Balanced, Gospel-Centered Ministry in Your City [Iglesia Centro de Europa: Hacer el ministerio centrado en el Evangelio y equilibrado en la propia ciudad] de Timothy Keller. Editado en Franeker (Holanda) por Uitgeverij Van Wijnen, 2014, pp. 168-174. Puede comprarse este libro en http://www.amazon.co.uk/Center-church-Europe-balanced-gospel-centered/dp/9051944802).
i Timothy J. Keller, ‘Getting Out (Exodo 4)’,en: D.A.Carson (ed.), The Scriptures Testify About Me [Las Escrituras Dan Testimonio de Mi], Nottingham: IVP 2013, p.41.
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100. The Idols of Rome

January 31st, 2015

Idolatry has become a theme of renewed interest in recent theological discussion. It neatly describes what the Bible warns against, and it helps to make sense of the overarching narrative of the Christian message. Idols are the enemies of God and try to replace God as the ultimate source of human life. Here is how Tim Keller identifies the essence of an idol in Augustinian terms: “If you love anything more than God, even though you believe in God, if there is anything in your life that is more important to your significance or security than God, then that is an idol – a kind of pseudo-god, a false god, a covenant master”.[1]

Idols are counterfeit gods that infiltrate personal lives and divert them from searching for God and following Him. It would be utterly simplistic to think of idols only operating in individuals or groups of people. If the presence of idols is so pervasive in the whole of human life, certainly they have a place in cities. Actually, cities are spatial and cultural spaces for idols to shape and destroy what comes under their dominion. Idolatry is therefore an “interpretative key” to come to terms with the spiritual condition of the city. Here I offer my homework as far as the city of Rome is concerned. This is a tentative sketch of what the idols of Rome look like. They are in chronological order, going back to the ancient past of Rome down to its present-day outlook. The idols do not replace one another, but they build on each other.

Idol n. 1 PAX ROMANA (The Roman Peace)

From the second century BC until 476 AD, Rome dominated the ancient world. Its status quo was named pax romana, the Roman peace. Its goal was to have dominion over nations and to exercise political power. Through military conquest this “peace” was taken to the world. But it was hardly a real “peace” for anyone. It was actually based on the use of violence, the imposition of slavery and the oppression of dissenters. The Pax Romana is gone as a political system but its achievements in terms of architecture and ruins are famous throughout the world. Moreover, it influences the culture of the city by way of infusing a kind of spiritual arrogance and the illusion of being at the center of the world. The gospel brings another kind of peace: the shalom of God, the peace of God that gives dignity and reconciliation in Christ.

Idol n. 2 PAPAL CATHOLICA (The Religious Stronghold)

As the Rome Empire faded away, the city was run until 1870 by the Roman Catholic Church with its highest institution, i.e. the Pope. Popes considered themselves to be the true inheritors of the emperors. Of course, they also brought some Christian elements, thus practicing a kind of assimilation between pagan and gospel motives. The main ideology that drove the city was still “imperial” and political at its very heart. The city grew full of magnificent religious buildings, wanting to show greatness and power. As far as the spiritual influence of the Papal “catholica” is concerned, the church has been running people’s lives for centuries, exercising political and economic power. The gospel that Rome needs to hear and see is instead a message based on God’s word alone (sola Scriptura), centered on Christ alone (solus Christus), grounded on grace alone (sola gratia).

Idol n. 3 THE PALAZZO (The Palazzo)

After the unification of Italy (1861), Rome became the capital of the Italian nation (1870). Following the Roman Empire and the Catholic Church, now the state ruled the city, adding another layer to its spiritual outlook. Rome is a city where political structures are far from transparent, and its standards of governance are far from just. A general shrewdness of spirit marks public life. Rome is a city of political maneuvering where things can be settled if you are “in” the right circle. As the gospel alternative, the church needs to be the place where a culture of responsibility is promoted, in personal life, family, society, politics, etc.

Idol n. 4  LA DOLCE VITA (Sweet Life)

Finally, Rome is also famous for its “sweet life”, from the title of the movie by Federico Fellini La dolce vita (1960). Good food, easy life, a-moral pleasures, and sex without commitment – all contribute to the shape of the dream of a good life. Of course, there is much emptiness around and its promises are futile. Real life is different, yet the sweet life inspires people and nurtures their expectations. The gospel needs to match the aspiration of a good life, while denouncing the slippery slope of a life without Christ. After all, the Christian life means to glorify God and to enjoy Him forever.

The church needs to be aware of these idols, as well as to embody viable gospel alternatives. The gospel not only denounces the bankruptcy of idolatry, but also fills life with real meaning, love and hope.

(This is an excerpt of my article “Identifying the Idols of the City” in Tim Keller, Center Church Europe. Doing Balanced, Gospel-Centered Ministry in Your City, Franeker: Uitgeverij Van Wijnen, 2014, pp. 168-174. The book can be bought at http://www.amazon.co.uk/Center-church-Europe-balanced-gospel-centered/dp/9051944802)

[1] Timothy J. Keller, ‘Getting Out (Exodus 4)’, in: D.A. Carson (ed.), The Scriptures Testify About Me, Nottingham: IVP 2013, p. 41.