Posted on

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.

Posted on

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.
Posted on

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.

Posted on

99. Las 15 enfermedades de la Curia Romana, excepto una

24 DE ENERO DE 2015
En la cúspide de la crisis que precedió a la dimisión de Benedicto XVI en 2013 la Curia Romana era representada como “un nido de cuervos”. Este órgano del gobierno central de la Iglesia Católica, compuesto por varios departamentos y dirigido por oficiales de alto rango (la mayoría son cardenales), se había convertido en un lugar de conflictos personales feroces y luchas internas. Benedicto XVI renunció a su pontificado también, entre otras causas, porque se sintió incapaz de encontrar una solución al caos que estaba derramando una luz siniestra sobre el Vaticano. El Papa Francisco fue elegido “del extremo del mundo” con la esperanza de que iba a tratar la crisis de la Curia Romana como un “outsider”. Desde que fue elegido ha estado enviando señales claras de su desazón hacia la organización vaticana. El último ejemplo de su crítica fue su mensaje a la Curia Romana justo antes de Navidad (22 Diciembre 2014) cuando diagnosticó una realidad espiritualmente gangrenosa.
UNA IMPRESIONANTE LISTA DE PLAGAS
El análisis papal de la condición espiritual de la Curia Romana en su denuncia es asombroso. A continuación, la devastadora lista de enfermedades que identificó cuando examinó a sus miembrosi: 1. La enfermedad de sentirse “inmortal”, “inmune” o, en realidad “indispensable”. 2. La enfermedad del “Marta-ismo” (que proviene de Marta), de tareas excesivas. 3. La enfermedad de la “petrificación” mental y espiritual: es decir, el corazón de piedra y “el cuello rígido”. 4. La enfermedad de la excesiva planificación y funcionalismo. 5. La enfermedad de la mala coordinación. 6. La enfermedad del mal de Alzheimer espiritual. 7. La enfermedad de la rivalidad y la vanagloria. 8. La enfermedad de la esquizofrenia existencial. 9. La enfermedad de las habladurías, las quejas y las charlas. 10. La enfermedad de divinizar a los consejeros. 11. La enfermedad de la indiferencia hacia los demás. 12. La enfermedad de las caras lúgubres. 13. La enfermedad de la acumulación. 14. La enfermedad de los círculos cerrados. 15. Y, la última: la enfermedad de los beneficios mundanos, del exhibicionismo. ¿Qué más puede añadirse a esta lista? El que tenga oídos, que oiga. Más que un nido de cuervos el cuadro se parece más a un grupo de clérigos altamente disfuncionales y egocéntricos. Esta es la condición espiritual de la Curia Romana, no de acuerdo con la opinión de un observador anticlerical incondicional sino según la propia cabeza: ¡el Papa!
LA ENFERMEDAD QUE FALTA
La honestidad y el coraje del Papa Francisco en este caso son dignos de elogio. La amarga ironía de comunicar el mensaje con ocasión de la presentación de las felicitaciones de Navidad, cuando la mayoría se limitaría a decir cosas “agradables”, es también notable. Una de las cosas que hizo después del discurso fue elegir a quince nuevos cardenales, de los cuales únicamente uno de ellos pertenece a la Curia, mientras que la mayoría de los demás “vienen del fin del mundo” como él. Otra característica interesante de estos nuevos cardenales es que algunos de ellos están claramente a favor de un planteamiento más “pastoral” y abierto en el sentido de admitir en la Eucaristía a las personas que mantienen relaciones “irregulares”, tal como parece estar el Papa. Este es otro tema candente que el Papa está manejando con dificultad creciente y que será un caso de prueba de la estabilidad de su pontificado este año. Volviendo a la lista de enfermedades hay una consideración que merece la pena mencionar. Históricamente la Curia Romana es un descendiente de las cortes del Renacimiento que rodeaban a los príncipes en sus diferentes cometidos como monarcas absolutos. El Papa al igual que un príncipe del Renacimiento también tuvo asignados sus dignatarios y los Papas, incluso hoy, continúan teniéndolos en el Estado Vaticano. A lo largo de los siglos la Curia fue obteniendo un estatus teológico como si se tratara de un pequeño modelo de la propia Iglesia; de hecho la Iglesia en su mejor momento a pequeña escala. La Curia es un producto de una visión monárquica de la iglesia y el papel del Papa como monarca absoluto de un estado es también parte de la misma estirpe. El Papa Francisco criticó la espiritualidad horrible de la Curia, pero no fue tan lejos como para cuestionar su naturaleza política y monárquica. Si bien denuncia sus comportamientos erróneos, no aborda la teología equivocada detrás de los mismos. Una razón para su reticencia es que la Curia Romana como modo de gobierno va de la mano con el Papado como una forma de liderazgo. Ambos son inseparables. Cuestionar a uno significa cuestionar al otro y Francisco no está preparado para hacer ninguna de las cosas. Esto significa que reformar la Curia supone mucho más que denunciar las pobres condiciones espirituales de sus miembros o cambiar el personal en los puestos clave. Implica una nueva concepción radical de las estructuras de la iglesia según la enseñanza apostólica suprema, es decir, la Biblia, donde la iglesia no tiene corte de dignatarios ni príncipe a su cabeza, sino a Jesucristo solo, que fue crucificado, resucitó y ahora es exaltado. Al comienzo de su parlamento a la Curia, Francisco citó 1 Corintios 12 donde Pablo habla de la Iglesia como un cuerpo con muchos miembros. Este es el proyecto original bíblico de la Iglesia mediante el cual sus plagas más graves pueden curarse y la dignidad del pueblo de Dios puede ser restaurada.
i El discurso completo está en: http://www.zenit.org/en/articles/pope-s-address-to-roman-curia
Posted on

99. The Fifteen Sicknesses of the Roman Curia Except One

January 14th, 2015

During the peak of the crisis that preceded the resignation of Benedict XVI in 2013 the Roman Curia was depicted as a “nest of crows”. This central governing body of the Catholic Church, made up of several departments and lead by high ranking officials (the majority being cardinals), had become a place of fierce personal conflicts and internal struggles. Benedict XVI gave up his pontificate also because he felt unable to find a solution to the chaos that was shedding a sinister light on the Vatican. Pope Francis was chosen “from the end of the world” in the hope that he would deal with the crisis of the Roman Curia as an outsider. Since being elected he has been sending clear signals about his uneasiness towards the Vatican establishment. The latest example of his criticism was his message to the Roman Curia just before Christmas (December 22, 2014) where he diagnosed a spiritually gangrenous reality.

An Impressive List of Plagues

The papal analysis of the spiritual condition of the Roman Curia is breathtaking in its denunciation. Here is the devastating list of sicknesses that he identified as he examined its members[1]:

1. The sickness of feeling oneself “immortal,” “immune” or in fact “indispensable”.

2. The sickness of “Martha-ism” (which stems from Martha), of excessive busyness.

3. The sickness of mental and spiritual “petrification”: namely a heart of stone and a “stiff-neck”.

4. The sickness of excessive planning and functionalism.

5. The sickness of bad coordination.

6. The sickness of spiritual Alzheimer’s disease.

7. The sickness of rivalry and vainglory.

8. The sickness of existential schizophrenia.

9. The sickness of gossip, of grumbling and of tittle-tattle.

10. The sickness of divinizing directors.

11. The sickness of indifference to others.

12. The sickness of the mournful face.

13. The sickness of accumulating.

14. The sickness of closed circles.

15. And the last one: the sickness of worldly profit, of exhibitionism.

What else can be added to this list? Whoever has ears, let them hear. More than a nest of crows the picture is more like a bunch of highly dysfunctional and egocentric clerics. This is the spiritual condition of the Roman Curia not according to a staunch anti-clerical observer but according to the head himself: the Pope!

The Missing Sickness

The honesty and courage of Pope Francis in this case is to be commended. The bitter irony of delivering the message on the occasion of the presentation of Christmas greetings when most would only say “nice” things is also noteworthy. One of the immediate follow-ups of the speech was that among the list of the fifteen new cardinals chosen by Francis only one of them belongs to the Curia whereas most of the others come “from the end of the world” like himself. Another interesting feature of these new cardinals is that some of them are outspokenly in favor of a more “pastoral” and open approach towards admitting to the Eucharist those in “irregular” relationships, as the Pope seems to be. This is another hot topic that the Pope is handling with increasing difficulty and that will be a test-case of the stability of his pontificate this year.

Back to the list of sicknesses. One consideration is worth mentioning. Historically the Roman Curia is a child of the Renaissance courts that surrounded the princes in their various tasks as absolute monarchs. The Pope as a Renaissance prince also had his dignitaries assigned to him and Popes even today continue to have them in the Vatican state. Throughout the centuries the Curia was given a theological status as if it were a small model of the Church itself; indeed the Church at its best on a small scale. The Curia is a product of a monarchial vision of the church and the role of the Pope as absolute monarch of a state is also part of the same breed. Pope Francis criticized the awful spirituality of the Curia, but did not go so far as to question its political and monarchial nature. While denouncing its wrong behaviors, he did not tackle the wrong theology behind it. One reason of his reticence is that the Roman Curia as a form of government goes hand in hand with the Papacy as a form of leadership. The two are inseparable. Questioning one means questioning the other and Francis is not prepared to do either.

This means that reforming the Curia entails much more than denouncing the poor spiritual conditions of its members or changing personnel in key positions. It involves a radical re-envisioning of the structures of the church according to the supreme apostolic teaching, i.e. the Bible, where the church has no court of dignitaries nor prince at its head, but Jesus Christ alone, who was crucified, rose again and is now exalted. At the beginning of his speech to the Curia, Francis quoted 1 Corinthians 12 where Paul speaks of the Church as one body with many members. This is the biblical blueprint of the Church whereby its most serious plagues can be healed and the dignity of the people of God can be restored.