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Video Resources on Roman Catholicism in Evangelical Perspective

August 11th, 2015

I am glad to share a number of videos that were recently released by the Forum of Christian Leaders. More resources can be found at http://www.foclonline.org/users/ldechirico

An Evangelical Account of the Roman Catholic Gospel

Is the Roman Catholic Gospel the “same” or “another” Gospel? On the one hand, there is an apparent “common orthodoxy” presumably based on common understanding of the gospel; on the other, there is a profound difference on the meaning of its basic words (e.g. Christ, the church, grace, faith, salvation, etc.). This talk explores the contours of the Gospel as they emerge from the long tradition of the Roman Catholic Church and provides an evangelical assessment of the Roman Catholic gospel as far as its biblical and apologetic significance are concerned.

 

Understanding and Evaluating the Roman Catholic View of Mary

Why are Roman Catholics so enamored with Mary? Why did Pope John Paul II cry out to Mary when he was shot? How is it that Mariology is a major feature in both traditional and present-day Roman Catholicism? Where did Mariology come from and what is theologically at stake in it? This talk answers these questions and highlights the need for a biblical reformation in Mariology.

 

Evaluating the Roman Catholic Papacy – Roundtable

In his recently published book A Christian’s Pocket Guide to Papacy, Leonardo considers the individuals who have filled the position as pope and how the Roman Catholic Church has defined their role. He also provides evangelicals with insight into the ecumenical significance of the Papacy and its prospects in our global world. This discussion evaluates the book and continues the dialogue on the Papacy with input from a number of evangelical leaders.

Understanding and Evaluating the Appeal of Roman Catholicism

Why are some evangelicals converting to Roman Catholicism? What is attractive about Roman Catholicism? What are the differences between what Roman Catholics and evangelicals believe? Are the differences substantial? This talk explores and evaluates why evangelicals find Catholicism appealing, clarifies important differences and helps evangelicals better understand their own identity.

http://www.foclonline.org/talk/understanding-and-evaluating-appeal-roman-catholicism

 

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111. We Are Not Puritans, Are We?

August 1st, 2015

The Puritans do not generally enjoy good press. For most people the term Puritanism is synonymous with religious bigotry and judgmental moralism. This is especially true in Neo-Latin cultures where the word “Puritan” is normally associated with a derogatory caricature of Puritanism. In these contexts, Puritan is referred to as a kind of cerebral Christianity, overwhelmingly interested in outward and formal purity at the expense of human warmth and personal proximity. Pope Francis is no exception. On a recent occasion he made an impromptu reference to the Puritans. The term slipped out of his mouth as he was telling a story of a priest with a negative attitude.

What Are We, Puritans?

In delivering a meditation on priesthood to thousands of priests from around the world at the Basilica of St. John Lateran in Rome on June 12th, the Pope recalled a priest who found it difficult to baptize the child of a single mother who had asked him to do so. The priest had opposed the idea because the woman was not married and the child had been born outside of marriage. The then Archbishop Bergoglio reacted with outrage and vehemently replied: “What are we, Puritans?” In his mind there was no better description of this hypocritical and arrogant approach than naming it “puritan”! Are we Puritans? Absolutely not! “Please” – the Pope went on in his meditation – “let’s not have a Church without Jesus and without mercy. Don’t scare the faithful people. When this happens, when the priest’s heart is bureaucratic and attached to the letter of the law, the Church, which is Mother, is transformed, for so many faithful into a stepmother. Please, make them feel that the Church is always Mother”.[1]

What does Puritan mean according to Francis? Apparently it means to have a church without Jesus, a church that scares people rather than welcoming them, a bureaucratic church obsessed with the letter of the law, a church that is a rigid stepmother rather than a loving mother. In Francis’ vocabulary there was no better term to discredit this merciless form of Christianity than referring to it as “Puritanism”. But is this a fair theological and historical description of Puritanism? Surely not.

There are tons of evidence that support a very different portrait. Here is how C.S. Lewis sketches it: “We must picture these Puritans as the very opposite of those who bear that name today: as young, fierce, progressive intellectuals, very fashionable and up-to-date. They were not teetotallers; bishops, not beer, were their special aversion” (C.S. Lewis,  Studies in Medieval and Renaissance Literature [On Edmund Spenser], pp. 121-122). Instead of being cold and detached Christians, they were “worldly saints” (L. Ryken), combining a radical biblical faith with a down-to-earth interest in the whole of life.[2] Again C.S. Lewis is helpful here: “To be sure, there are standards by which the early Protestants could be called ‘puritanical’; they held adultery, fornication, and perversion for deadly sins. But then so did the Pope. If that is puritanism, all Christendom was then puritanical together. So far as there was any difference about sexual morality, the Old Religion was the more austere. The exaltation of virginity is a Roman, that of marriage, a Protestant, trait” (C.S. Lewis, English Literature in the 16th Century, p. 35).[3]

An Unsettled Relationship with Historic Protestantism

Against the term Puritan, Francis encouraged the priests to “be merciful, be merciful” – “mercy” being the key word with which to understand the Pope and the program of the fast approaching Jubilee of Mercy – as if Puritanism was opposed to a biblically-defined mercy.

Pope Francis is not new in showing profound uneasiness – even repulsion – towards what historic Protestantism stood for. In his 1985 lecture on the history of the Jesuit order he wrote severe evaluations of Luther (a “heretic”), and especially of Calvin (a “heretic” and “schismatic”) bringing about the “Calvinist squalor” in society, in the church, and in man’s heart.[4] According to that lecture, Protestantism lies at the root of all evils in the modern West. The fact that this lecture was republished unchanged in 2013 in Spanish and translated in 2014 in Italian with his permission, but without a mitigating word of explanation, indicates that this assessment still lingers in the Pope’s heart and mind.

In spite of the much applauded, yet inconsequential “words of apology” recently extended to Pentecostals and Waldensians, Pope Francis still demonstrates he has mixed feelings about the whole of the Protestant Reformation, its main architects (e.g. Luther and Calvin), and some of its historical representatives (e.g. the Puritans). In his impromptu reaction Francis echoed widespread prejudices. Surely the Puritans deserve a much fairer treatment than what the Pope gave his audience. They were not merciless Christians. In J.I. Packer’s words, the Puritans were “God’s giants” who embraced whole-heartedly a version of Christianity that paraded a particular blend of biblicist, pietist, churchly and worldly concerns.[5] The Pope is among those who instead of caricaturing Puritanism should take the opportunity to better grasp it historically, theologically, and pastorally.


[2] Leland Ryken, Wordly Saints. The Puritans as They Really Were (Grand Rapids, MI: Zondervan, 1986).

[3] Other interesting quotes by C.S. Lewis on the Puritans can be found at https://tidesandturning.wordpress.com/2012/12/26/c-s-lewis-defining-and-defending-the-english-puritans/. I wish to thank Greg Pritchard for pointing this website to me.

[4] See my Vatican File (n. 83) “What Francis Really Thinks of the Reformation and of Calvin in particular”: https://vaticanfiles.org/2014/06/83-what-francis-really-thinks-of-the-reformation-and-of-calvin-in-particular/.

[5] J.I. Packer, Among God’s Giants. The Puritan Vision of the Christian Life (Eastbourne, UK: Kingsway Publ. 1991) p. 433.

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110. A “Green” Pope?

July 1st, 2015

As expected, the release of the encyclical Laudato si’ (“Praise be to you”) by Pope Francis was acclaimed as a major contribution to the urgent need for a sustained effort in environmental care. Given the breadth of the issues discussed, with this document the Pope wishes to engage not only the Christians or the like-minded people but “every person living on this planet”. It is possible that Laudato si’ will have an echo in wider circles of the public opinion (e.g. green movements and left-wing political sectors) and for a more prolonged time than a usual papal encyclical. Certainly it is the highest authoritative document that the present Pope has written so far, given that his 2013 first encyclical Lumen Fidei (“The Light of Faith”) was essentially drafted by his predecessor Benedict XVI and that his 2013 Exhortation Evangelii Gaudium (“The Joy of the Gospel”) is hierarchically inferior in the ranking of magisterial documents. More than expounding traditional doctrinal points, Francis wants to underline wide-spread concerns and to show the open-mindedness of the Roman Catholic vision to address them. The reference to a well known prayer by Francis of Assisi in the title reinforces the intention to recall a long tradition and to attract a wide attention.

Environmental Concerns and Roman Catholic Emphases

In 192 pages (a fairly long length for an encyclical), six chapters, the usual invocation to Mary “the Mother and Queen of all creation”, and two closing prayers, Pope Francis delineates his concerns for the deteriorating health of planet earth and calls humanity to take action in order to stop the degenerating process. The remedy to the downgrade trajectory is the adoption of an “integral ecology” which will lead to a “sustainable and integral development”. After analyzing what is happening at our “common home” in terms of pollution and climate change, access to water, loss of biodiversity, decline in the quality of human life, and global inequality, the Pope touches on the cultural and social distortions that cause the present-day ecological crisis (e.g. pervasive technocracy and distorted anthropocentrism) and suggests the “gospel of creation” based on “common good” principles and applied to the social and cultural levels as the solution for it.

The document strikes the cords of the wide-spread environmentalist mentality. At the same time it is part and parcel of the Social Doctrine of the Roman Catholic Church. This means that its analyses and proposals are interspersed with typically Roman Catholic elements. For instance, apart from the Marian title of “Mother and Queen of creation”, there is a strong sacramental language in the final part of the document whereby the Eucharist is presented as the “greatest exaltation” of creation: “Joined to the incarnate Son, present in the Eucharist, the whole cosmos gives thanks to God. Indeed the Eucharist is itself an act of cosmic love”. “In the bread of the Eucharist, creation is projected towards divinization, towards the holy wedding feast, towards unification with the Creator himself” (236). Another specific Catholic emphasis in calling for an “ecological conversion” is the insistence on the role of global agencies and organizations while there is little stress on personal conversion. In the papal document sin has more social than individual dimensions. The thoroughgoing reference to the role of education in overcoming the ecological crisis tends to be a humanistic wishful thinking more than a sober Christian comment that has a realist view of humanity’s ability to deal with its problems.

Evangelical Parallel Resources

Laudato Si’ will prove to be a useful reading to penetrate what is central in the Pope’s vision: the poor, universal brotherhood, a sacramental vision of the world, and an appeal to the secular public opinion. In coming to terms with this encyclical, Evangelicals should be aware of what their own tradition has already produced on these pressing issues.

The 1980 Lausanne Occasional Paper “An Evangelical Commitment to Simple Life-style”(http://www.lausanne.org/content/lop/lop-20) is a compelling reminder of our biblical vocation to live soberly and to promote justice. The 2008 document by the World Evangelical Alliance “Statement on the Care of Creation” (http://www.weacreationcare.org/wp-content/uploads/2014/12/WEA-Statement-on-Care-of-Creation.pdf) tackles the challenges of being faithful stewards of God’s creation in a biblically responsible way. Finally, the 2010 Cape Town Commitment (http://www.lausanne.org/content/ctc/ctcommitment) is a passionate call to a Christian life-style marked by humility, integrity and simplicity.

These documents are much better grounded in the biblical doctrine of creation, the fall, and Christ’s redemption than the papal encyclical. They are also framed in the context of an evangelical concern for evangelism and mission, thus reflecting a more biblical and holistic approach than Laudato Sì’. A comparative study between these evangelical documents and Francis’ encyclical will be a good exercise for all those who want to come to terms with what the two main global Christian families are saying and doing about the environment.

 

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A Christian Pocket Guide to the Papacy. A Book Review by Chris Castaldo

Here is a review of my book on the papacy by Chris Castaldo (PhD, London School of Theology), lead pastor of New Covenant Church in Naperville, Illinois. He is the author of Talking with Catholics about the Gospel. Chris blogs at www.chriscastaldo.com.

Leonardo De Chirico. A Christian’s Pocket Guide to the Papacy: Its Origin and Role in the 21st Century. Ross-shire, Scotland, UK: Christian Focus, 2015. 128 pp. $7.99.

The office of the papacy is an enigma to most evangelical Protestants. The spectacle of medieval regalia, papal coronation, gem-studded tiara (several of which are displayed at the Vatican), red leather loafers, and the popemobile tend to provoke curiosity, skepticism, and bewilderment. Add to these visible symbols the pope’s claim to supremacy, monarchial titles (over the Vatican, of which he is a head of state), infallibility, and a standing army, and the portrait gets even more perplexing.

Cutting through the fog of mystery and confusion is Leonardo De Chirico’s new book, A Christian’s Pocket Guide to the Papacy: Its Origin and Role in the 21st Century. De Chirico is ideally suited to write this volume. An Italian historical theologian with specialization in Roman Catholic history and thought, he has spent numerous years teaching in the Eternal City. He sits at the table in ecumenical dialogue with Vatican scholars while simultaneously pastoring a Protestant congregation (which he planted in partnership with Redeemer Presbyterian Church’s City to City initiative). Consequently, we’re getting a treatment that is in some sense “insider,” intimately acquainted with the finer points of the Vatican, and at the same time thoroughly evangelical, rock-ribbed in its commitment to Scripture’s supreme authority.

De Chirico begins by examining the historical development of the papal office through its titles and symbols. Readers are then escorted to the Sistine Chapel to observe cardinals in conclave (“from the Latin cum clave, “locked up with a key”). By the way, such parenthetical definitions fill each chapter, providing insight into a myriad of Latin expressions (e.g., Pontifex Maximus, plenitude potestatis, ex-cathedra). A couple of paragraphs later, he consults the Catechism of the Catholic Church to note how such formulations are explicitly defined by contemporary Roman Catholic teaching. Whether it’s the “keys” of Peter, the pope’s throne, or his pallium (a woolen cloak), De Chirico explains how such symbols convey the form and substance of papal authority.

to continue reading the book review, please go to

http://www.thegospelcoalition.org/article/a-christians-pocket-guide-to-the-papacy

Another review of the book by James Dudley-Smith was published on Evangelicals Now (July 2015) p. 26 (https://www.e-n.org.uk/2015/07/reviews/rome-alone/)

I am also pleased to announce the publication of the Italian edition of the book

Il papato. Una guida evangelica, Firenze, BE Edizioni 2015, pp. 116.

http://www.beedizioni.it/shop/48-il-papato-.html

 

Il papato. Una guida evangelica

”Gaudium magnum: habemus papam”

Questo annuncio presenta un nuovo papa al mondo. Il papa è uno degli ultimi esempi di sovranità assoluta nel mondo moderno e rappresenta una delle istituzioni più antiche, anche se nel 2013 l’attuale papa Francesco è stato nominato dal Time “persona dell’anno”. Questo libro risponde alle seguenti domande introduttive: chi è il papa e in che modo la chiesa cattolica romana definisce il suo ruolo? Che relazione c’è tra Pietro e il papa? Pietro è stato il primo papa? Come può una posizione di guida nella chiesa cristiana avere assunto una forma così “imperiale”? Perché Roma è stata così importante in questo processo? Come veniva visto dai riformatori protestanti del XVI secolo e oltre? Che cosa si può dire dei papi contemporanei? Qual è il significato ecumenico del papato e quali sono le sue prospettive nel mondo globale? Queste e altre domande costituiscono lo sfondo delle nostre indagini sull’intreccio biblico, storico e teologico del papato da un punto di vista evangelico.

Video of the presentation of the book at the National Book Fair in Torino

An interview on the contents of the book

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109. Jubilee of Mercy (and Indulgences)

June 1st, 2015

Pope Francis surprised the Catholic community and the public in unexpectedly announcing the indiction of an extraordinary Jubilee year beginning at the end of 2015 and running throughout most of 2016. The tradition of celebrating jubilee years dates back 1300 AD when pope Boniface VIII issued the first holy year calling pilgrims to visit Rome in order to receive a plenary indulgence. The name “jubilee” reminds of the biblical institution of the jubilee whereby, according to the Mosaic law, every fifty years slaves were supposed to be freed and debts had to be cancelled (e.g. Leviticus 25). However, in spite of the name, the Roman ecclesiastical jubilee has little to do with this biblical precedent and mostly to do with the medieval practice of a powerful church granting remission of the penalty of sin by shortening the time in Purgatory. The Vatican jubilee is therefore part and parcel of a theological vision whereby Purgatory is a pillar of the afterlife, the church claims to administer God’s grace on His behalf, and pilgrims have to do some penitential acts like rosaries, pilgrimages, fasting, i.e. religious works, in order to receive the remission. It is not a coincidence that Martin Luther, after visiting Rome in 1511, became troubled with the practice of indulgences and eventually nailed the 95 theses in the (vain) hope that a biblical and public discussion could be initiated.

It is interesting to note that an unconventional Pope like Francis, who is known for his down-to-earth language and easy-going manners, would instead indict a Jubilee year which is part of a long and well-established tradition deeply rooted in the Middle Ages. Even the apparently “fresh” approach by Francis is always to be related to the “old” institution he is head of.

Focus on Mercy

Francis wants his Jubilee year to be focused on mercy. The overall theme of the year and of its wide-ranging activities will be mercy. This is not a new emphasis. His 2013 apostolic exhortation Evangelii Gaudium already centered on mercy as an encompassing rubric of the mission of the church. After being elected, Francis went public in saying that he was reading a book by Cardinal Walter Kasper, Mercy. The Essence of the Gospel and the Key to Christian Life (Mahwah, NJ: Paulist Press, 2014) and that he was profoundly impressed by it. So, the Jubilee of mercy will be a vantage point from which Francis’s understanding of mercy will be displayed in full force.

So far, some indications about how he understands mercy are a mixed bag. In these first two years of his reign, mercy has often been swollen with regard to its biblical meaning as to refer to a sort of divine and universal benevolence towards all. Eye-catching sentences like “Who am I to judge?”, “God forgives who follows his conscience”, “God always forgives”, contribute to widen God’s mercy to the point of being exchanged for an all-embracing, all-inclusive love. Yet unclear is the way in which the Pope relates God’s mercy to His justice and how this relationship fits in the work of Jesus Christ on the cross. According to Scripture, Christ is the “merciful and faithful high priest” who made “propitiation for the sins of the people” (Hebrews 2:17). Any biblical understanding of mercy needs to be interwoven with God’s justice and Christ’s atonement which calls for repentance and faith. Otherwise, mercy can be (ab)used as a general manifestation of kindness which does not depict God’s mercy at all, but is rather a form of humanistic goodwill.

What about Indulgences?

The Bull of indiction of Jubilee of Mercy was issued on April 11th and is entitled Misericordiae Vultus (The Face of Mercy). There was some curiosity about how this outward-looking Pope come “from the ends of the world” would treat a very “Roman” and ecclesiastical topic like indulgences. He deals with it at paragraphs 21-22 where he uses a language much more personal and relational than juridical and traditional, yet the substance of the theology and practice of the indulgences is granted.

In closing, one almost overlapping event will be the V centenary of the Protestant Reformation in 2017. It is interesting to observe that while on the one hand the Roman Catholic Church is officially preparing an “ecumenical” commemoration of the Reformation, on the other she represents and promotes again the theology and the practice that caused the Reformation, i.e. the granting of indulgences. How is it possible to commemorate something that was opposed to the indulgences and, at the same time, focus on the same theological framework that was the cause of the dispute? Is it because the Roman Church is, despite all change, semper eadem, always the same?