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105. Conservative? Liberal? Radical? Who is Francis?

March 31st, 2015

Two years ago Cardinal Bergoglio was elected as Pope Francis. With the precision of German technology, Cardinal Walter Kasper published the book Pope Francis’ Revolution of Tenderness and Love (Mahwah, NJ: Paulist Press, 2015) right in time to celebrate the second anniversary of his reign. In this volume, which has been produced in several languages, Kasper has collected some lectures on the Pope that he has given around the world in the past two years. Though each chapter stands on its own, Kasper sketches a coherent theological and pastoral portrait of Pope Francis, highlighting “tenderness” and “love” as two defining marks of the pontificate. Many of his evaluations of the Pope are shared by a large sector of progressive public opinion, both inside and outside of the Roman Catholic Church. What is really interesting is the way in which Kasper tackles one of the charges that often creeps in when commenting on the present Pope: is he liberal?

Radical?

Kasper summarizes the directions of Francis’s pontificate using some evocative words: surprise, mercy, renewal, ecumenism, dialogue, the poor. Each word describes a segment; taken together they form the axes of Francis’ worldview and action. The German Cardinal is aware that the Pope is often perceived as being attuned to the “liberal” spirit of the age: strong on social issues, relaxed in doctrine, wishing to include anyone at all cost.

Kasper disagrees with this assessment and suggests that Francis is not a liberal but a radical. Radical in the etymological sense of the Latin word “radix”: root or originating principle. According to Kasper the Pope is challenging the Church to be radical in the sense of re-discovering the roots of the Gospel which are joy, mission, frugality, solidarity with the poor, freedom from legalism, and collegiality. Kasper argues that the Pope’s tendency is not to run after the political correctness of Western liberalism, but to call all Christians to recover the living source of their faith, i.e. the roots of the Christian life. Francis is a radical Pope who has impressed a different style, language, and emphases to the Papacy out of his desire to embrace and to live out the fundamental principle of the Gospel.

A Selected Radicalism

Kasper’s reading of Francis is clever and insightful. It encourages us to move beyond the usual polarizations between “liberals” and “conservatives” within the Church by introducing a third category, that of “radicals”. Two brief comments can be suggested. First, Francis appears to be radical on certain issues and much less so on others. He is radical on poverty, but is silent on the massive financial power of his Church. He seems to be radical on mercy, but never mentions original sin and divine judgment over all sinners outside of Christ. He is radical in advocating for simplicity, but keeps the expansive apparatus of an empire like the very system of which he is the head. He is radical in denouncing the tragedies of unethical capitalism, but seems to be much less outspoken towards the immoral deviations of personal sexual life. In other words, his radicalism is somewhat selective. Radical here, much less so there. In a certain sense, “liberals” are radical on social issues, while “conservatives” are radical on doctrinal issues. Everyone is radical in some sense. There are different shades of radicalism. Francis’ radicalism is much closer to the liberal version than the conservative one. Therefore, playing a bit with words, the question is whether or not his radicalism is radically different from a more liberal tendency. Historically speaking, the root of theological liberalism lies in the preference given to religious feelings over doctrinal expressions. And this is exactly what the Pope seems also fond of doing. If mercy and tenderness describe the overall message of Francis, they sound more like liberal catchwords than traditional ones.

In a certain sense, the Protestant Reformation was a radical movement motivated by an aspiration to go ad fontes (back to the Bible), back to the Word of God, and aimed at recovering the radical Gospel of solus Christus (Christ alone) and sola gratia (grace alone). There is very little of this form of Christian radicalism in Francis’ pontificate. Some accents seem to point to the need of being exposed to the written Word of God and yet many more are still placed on practices and traditions which can hardly be found in Scripture. Some of the language of the Pope seems to resemble Gospel emphases, yet the substance of it is still heavily sacramental and hierarchical. Borrowing the title of Kasper’s book, Francis’ insistence on mercy and tenderness lies within the context of a less institutional, but still unreformed, traditional Roman Catholicism.

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104. Two Years with Pope Francis. An Interview

March 20th, 2015

This interview was posted on http://evangelicalfocus.com/europe/438/2_years_of_Francis

You can listen to the interview at http://evangelicalfocus.com/multimedia/449/Leonardo_de_Chirico_2_years_of_Pope_Francis

“FRANCIS IS OPEN TO ALL, EVANGELICALS ARE ONLY ONE PIECE IN HIS VISION”
Italian Vatican expert Leonardo de Chirico looks back to the first 2 years of Pope Francis: “His popularity is more of a social media phenomenon than a real one”.

 

1. The pope seems to have gained praise from almost everyone, including left-wing thinkers, LGBT movements, and media have been massively interested in every move he has done since then. What are some keys of this massive instantaneous success? How much in Francis’ popularity is a charismatic character and a good Communications strategy and how much is a real change in Catholicism?

Many indicators speak of a successful Pope in terms of audience and popularity, especially outside of the Catholic Church where normally Popes hardly gained the status of a celebrity. Francis broke some language and symbolic codes that made previous popes remote and unapproachable figures. Francis is perceived as a transparent, down-to-earth, one-of-us type of person. His breaking of codes makes many Catholics uncomfortable. This is perhaps one of the reasons why recent polls show that in spite of such popularity Catholic practice in the West hasn’t really improved in terms of attendance and obedience to the Catholic church.

2. Some Evangelicals in Europe say: “I like this pope, he is humble, he has his feet on the ground, talks about Jesus a lot…” It’s not difficult for anyone to like Francis. So, should we position ourselves as in favor of the pope or do you think there is a need to make a distinction between the sympathy for  person (Jorge Maria Bergoglio) and the institution he actually represents (the papacy)?

Bergoglio knows the language that Evangelicals use (e.g. “conversion”, “mission”, “personal relationship with Jesus”). He appears to be near but one has to understand what he means by using these words. I don’t think we mean the same things. Moreover, I wonder how he can be near to evangelicals given his published opinion (and never retracted) about Luther and Calvin having destroyed man, poisoned society, and ruined the church! I found it difficult to have sympathy for that! Then, for sure he also represents an institution that grew outside of biblical standards and he has not been reforming it according to the Gospel yet.

Thinking of Europe, do you think the Catholic Church is still in time to stop the loss of believers and even see young people go to mass?

The progressive erosion of the number of practicing Catholics is still going on even under Francis. His popularity is more of a social media phenomenon than a real one. Some sectors within the Catholic Church think that some “liberal” measures like admitting to the Eucharist those who have divorced or those who live in gay relationships will cause them to go back to the fold. The example of dying Protestant liberal churches which already provided for it should tell them that this is not the way to refill the churches of people. It’s the quickest way to empty them.

The Pope has been very clear and outspoken on internal in the Catholic Church, like  sexual child abuse. Why do you think there was so much silence with other popes before him?

The basic idea was that the institutional church needed to be protected from outsiders’ scrutiny. All nasty things were therefore covered up. This defensive attitude goes back to the fierce battle that the Catholic Church fought against the Enlightenment and the Revolutionary thought of XIX century. The late Benedict XVI began to introduce measures of transparency as far as the sexual abuses are concerned and Francis followed the same direction.

Have there been important doctrinal/theological changes since Francis is in charge? What are the main theological ideas of Francis?

Francis is not a professional theologian. I think he is influenced by two main sources, i.e. the present-day Jesuit theology and his Latin American context. When he argues that everyone is ok if one follows his conscience, he is building on and popularizing Karl Rahner’s views about “anonymous Christianity”. According to Rahner (1904-1984) we are Christians because we are humans. Similarly, Francis locates grace in our humanity. Or think of Jesuit Jacques Dupuis (1923-2004) who looked for a way to combine salvation in Christ and universal salvation in inter-religious dialogue. When Francis speaks of universal brotherhood or universal mercy, he is popularizing this kind of theology.

Then, his Latin American theological background is evident in his deeply felt Mariology – which has many folk spirituality attachments – and his “theology of the people” which is keen in making the people’s concerns and aspirations central, without asking whether or not they are biblically warranted.

What does Pope Francis think about Evangelical Christians? For instance, are Evangelicals saved if we believe in Jesus Christ? Are we still “cults”…?

Besides his criticism of Luther and Calvin, Francis seems to have a high view of evangelicals. He has many evangelical friends especially in Argentina. He recently mentioned the ability of evangelical preachers to relate to the biblical text in a helpful way. He seems to like the less-liturgical forms of charismatic spirituality. He seems to use a language that emphasizes the “personal” element of the Christian faith. In his recent interview to a Mexican journalist he clearly distinguished between evangelicals who are serious Christians and prosperity gospel groups which he named as “sects”.

You talked in one of your articles published at Evangelical Focus about the big devotion Francis has to Mary, calling her “Holy Mother of the Church” (https://vaticanfiles.org/2015/02/101-holy-mother-of-god-three-times/). How is this exaltation of Mary a problem in a biblical view of Christianity?

With all due respect for the Church Fathers, the great teachers and pastors of the early church, Marianism is a negative legacy of Patristic Christianity. It started to attributing to Mary what the Bible ascribes to Jesus. By applying syllogistic thinking, what could be said of Jesus could also be said of Mary. In this way nearly all the Christological titles have also become Mariological ones. Then Mariology became a doctrine which developed significantly in its own terms, outside of biblical standards. The recent Mariological dogmas, i.e. her immaculate conception (1854) and bodily assumption (1950), are children of this kind of development. Francis is totally at home with this Mariological framework and is a strong Marian devotee, especially of Our Lady of Aparecida in Brazil. His first act as Pope was to pay tribute to the icon of Mary Salus Populi Romani, Mary salvation of the Roman people.

Finally, the pope looks open to dialogue with other confessions, also with Evangelicals. How should we as Evangelicals react to it? Should be take steps to get closer to the Vatican, as some suggest? Are there social issues in which Catholics and Evangelicals could be “cobelligerent”? (pressing for more protection for the persecuted church, human trafficking, environmental care..)

Francis is open to all, be they Christians or non-Christians, religious or secular people. Evangelicals are just one piece in his vision. What he has in mind is a unity like a polyhedron: for him there are different ways to relate to the Catholic Church, but Rome maintains central stage. I think dialogue is important in the awareness though that the Catholic Church is not just like any other Christian denomination. It has at its center a political state, the Vatican; it still has an “imperial” structure with global claims and financial power; it has dogmas which are not based on the Bible alone; it legitimizes practices embedded in idolatry. This applies to the Church as an institution and not to all individual Catholics, of course. As for being co-belligerent, yes, on single issues and topics we should be open to work with anyone who is interested in supporting them.

 

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103. Evangelicals and Catholics Together (1994-2015)

March 9th, 2015

Twenty years is a sufficient time to reflect on the current trajectory initiated of the “Evangelical and Catholics Together” (ECT) initiative. Over the years this informal North American project spurred by Chuck Colson and Richard Neuhaus has produced a substantial series of documents on various doctrinal and moral topics. More than that ECT has set a friendly tone to a complex relationship that was previously marked by distance and even mutual opposition. I have already critically dealt with the context and the content of ECT elsewhere,[1] and so my primary concern here is to reflect on two commitments that ECT has embodied thus far and that perhaps represent its major on-going legacy.

Togetherness

The title of the initiative has proven to have had a far-reaching and programmatic value and has superseded in importance of the more than several thousand words of its texts. Evangelicals and Catholics stand together. They confess together. They pray together. They are together. They belong together. More than anything else the insistence on them being together is what really seems to matter. The outcome is that one group cannot be thought of without the other and vice versa. They continue to be distinct as Evangelicals and Catholics, but they are and shall be always together. Few of those familiar with ETC will be aware of the existing differences between Evangelicals and Catholics (which the ECT documents readily admit), but all of them will remember the emphasis on togetherness. In a world heavily characterized by religious conflicts and divisions, the psychological attachments of the word “together” prevail over the informational import of the initiative. Being together is an overarching commitment that addresses deeply felt concerns. The point is subtle because nowadays no one likes to be perceived as divisive and sectarian.

Generally speaking, togetherness is a highly valued condition. Biblically, however, it needs to be qualified in order not to become an intrusive idol. Togetherness, in fact, can become an idol if it is made an absolute in itself and is not defined by biblical truth. If this is the case, it can lead to unwarranted alliances and dangerous forms of unity, forcing people to say only “nice” things and only those things that do not question what is assumed as an already given unity. There is a whole stream of biblical teaching instructing God’s people to be aware of the dangers of forming spurious alliances (e.g.: Leviticus 20:26; 1 Kings 8:53; Proverbs 13:20; 2 Corinthians 6:17). The point here is that all references to togetherness need to be safeguarded and counter-balanced by a biblically defined theology of separation. Christian identity must define both sides according to the Word of God. ECT does recognize areas of difference, but its overall framework is to stress Evangelicals and Catholics being together in spite of being separated in very substantial ways. The former is stronger than the latter and ultimately defines the relationship. Therefore ECT has not only been an opportunity for dialogue and mutual understanding, it has from the beginning assumed the unity that needs instead to be biblically demonstrated. In this sense, ECT contains in its title a programmatic statement which is somewhat one-sided and over-stretched.

The Part for the Whole

The second remark has to do with another characteristic of ECT, namely its tendency to project what can be said of a single part onto the whole. Take, for instance, those who have been involved in the dialogue. The Catholic signatories of ECT are all biblically informed and very much influenced by a historically significant Protestant culture which has contributed to the shaping of their religious worldview. They are culturally close to their Evangelical counterparts and share with them important contours of the Christian life. All of this is mediated by a pluralist setting (i.e the USA) which crucially benefited from a Protestant input. Their attachment to Catholic popular devotions is discrete, and their underlining of certain Roman Catholic teachings and practices, which can hardly be found in Scripture, is almost unnoticeable. This is a very selected group of Roman Catholics and yet ECT, while legitimately speaking of them as “Catholics”, does so as if they embodied the whole or at least the majority of Catholics. Those who have at the very least a minimal experience outside of certain North American intellectual circles know that the bigger picture is much different. In many parts of the world Catholicism is largely defined by other religious commitments than those of ECT. What ETC says may apply to a group of people (be they Evangelicals or Catholics), yet the impression is given that the US Catholics with whom Evangelicals supposedly stand together are representative of the billion plus Catholics around the world. It is an overstatement, to say the least.

Secondly, the exchange between the part and the whole occurs also as far as the theological framework of the dialogue is concerned. Typically, each topic that is discussed by ECT is analyzed thematically, exploring the areas of agreement along with the points that need further study or where divergences can be found. In this way it is difficult if not impossible to get to the crux of things, i.e. the core issues which prevent Evangelicals and Catholics from being together on basic issues. Little attention is given to doctrinal presuppositions, spiritual assumptions, and the bigger theological frameworks that inform each one’s theological traditions. The outcome is that each document contains a cahier de doléances concerning the remaining areas of divergence but does not provide suggestions for coming to terms with what is at stake fundamentally between the two groups. It tends to go around it without tackling it.

Instead of ECT, perhaps a better and more realistic title for the next twenty years would be ECD: Evangelicals and Catholics in Dialogue.

[1] Christian Unity vis-à-vis Roman Catholicism: a Critique of the Evangelicals and Catholics Together Dialogue, “Evangelical Review of Theology” 27:4 (2003) pp. 337-352. https://vaticanfiles.org/2015/02/christian-unity-vis-a-vis-roman-catholicism-a-critique-of-the-evangelicals-and-catholics-together-dialogue/

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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.