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117. Talking With Catholics about the Gospel. A Book Review

December 16th, 2015

A review of Chris Castaldo, Talking With Catholics about the Gospel: A Guide for Evangelicals. Grand Rapids, MI: Zondervan, 2015, pp. 192.

posted on http://9marks.org/review/book-review-talking-to-catholics-about-the-gospel-by-christ-cataldo/

Wherever you live in the world, be it Buenos Aires, Manila or Philadelphia, you are likely to have Roman Catholic neighbors, colleagues, or friends. With its 1.2 billion people, Roman Catholics are the largest religious grouping around the globe. So if you want to share your faith in Jesus Christ with a Catholic, Talking With Catholics about the Gospel: A Guide for Evangelicals offers guidelines and encouragement on how to approach a conversation or a relationship with a Roman Catholic friend. The author, Chris Castaldo, is a pastor-theologian with an evangelist’s heart, and he is one the best guides in today’s evangelical church on the subject of evangelizing Catholics. He proves that with this book.

“EVANGELICAL CATHOLICS”?

After defining what he means by “evangelical,” Castaldo goes on by helping the reader to come to terms with the different sub-categories of Catholics that one may encounter. He explains that there are “traditional Catholics,” “evangelical Catholics,” and “cultural Catholics.” Each category has its own particular way of living out the Roman Catholic identity and each one brings specific challenges and opportunities in terms of gospel witness.

I guess that this typology needs to be refined according to the context one finds himself in. In my corner of the world (Rome, Italy), I find some “traditional Catholics” and tons of “cultural Catholics,” but I also meet with many people whose Catholicism is largely characterized by folk-religion practices like devotions to the saints and the cult of the dead. I am not sure which of the three categories they fit in or if they need another category on their own, like “folk Catholics.”

How one formulates a question shapes one’s answer in a profound way. I also have to say that I find it difficult to accept the “evangelical Catholics” category. For me it is an oxymoron. Castaldo rightly defines evangelicalism in theological terms by referring to the 1974 Lausanne Covenant as a representative evangelical document. Lausanne highlights the authority of Scripture, the uniqueness of Jesus Christ, salvation by grace alone through faith alone, the need for conversion, the commitment to evangelism and mission. If this is the meaning of evangelical (and I fully agree with it), then this “evangelical catholic” category falls apart. According to this meaning of evangelical you are either an evangelical or a Roman Catholic. You cannot be both.

If the word “evangelical” is instead understood in sociological terms as being a qualifier of a spirituality marked by passion and commitment, then you move away from its more doctrinal definition. This is the meaning given by George Weigel, the author of the book Evangelical Catholicism to which Castaldo refers.[1] Weigel wants us to believe that evangelical has no theological substance, but only denotes a spiritual fervor that can be applied to a committed Catholic as well. Weigel’s champions of an “evangelical Catholic” are Paul VI and John Paul II, whose theological commitments were far away from the theologically understood evangelical core. So instead of blurring the meaning of “evangelical” and passively accept Weigel’s rebranding of the term, I suggest that “passionate Catholics” is a better description of this category of people, i.e. people who seem to have commitments similar to an evangelical but adhere to the traditional outlook of Roman Catholicism.

HOW TO EVANGELIZE ROMAN CATHOLICS

Castaldo also provides a helpful taxonomy of evangelical approaches towards Roman Catholics. They range from “actively anti-Catholic” to “passively anti-Catholic”; from “co-existent” to “positive identity”; from “symbiotic” to “ecumenical” and “internal renewal.” Each approach is based on certain evaluations of Roman Catholicism. The reader will find it a helpful exercise in placing himself in one these categories in order to be aware of his spiritual motifs, theological convictions, and personal experiences.

After clarifying the terms, the book devotes one long chapter on the modern history of Roman Catholicism, thus showing the historical complexity that lead to the present-day Roman Catholicism. This section is very informative and helpful in giving some historical context to the evangelistic task.

THE FUNDAMENTAL CONTRAST

Another important chapter is devoted to clarifying the theological issues at stake by way of expounding “similarities and differences” between evangelicals and Catholics. There are multiple doctrinal divergences, but the ultimate point of difference, says Castaldo, lies in the contrasting view of the incarnation of Christ as it is related to the nature and mission of the Church. Here he quotes Joseph Ratzinger, Pope emeritus Benedict XVI: “The notion of the body of Christ was developed in the Catholic Church to the effect that the Church designated as ‘Christ living on earth’ came to mean that the Church was described as the Incarnation of the Son continuing until the end of time” (87). Understood in this way, the church assumes the prerogatives of Christ in his roles as prophet, priest, and king. His prophetic role becomes the magisterial office of the church. His priestly role becomes the sacramental structure of the church. And his kingly role becomes the political authority of the Roman church.

From this fundamental difference, other divergences emerge in relation to authority, salvation, the perpetual sacrifice of the Mass, purgatory, indulgences, veneration of the Saints, penance, and the mediating role of Mary (83). The difference between evangelicals and Roman Catholics can be found with different intensities and at various levels, but given the fundamental nature of the division it can be traced in all areas of faith and practice while recognizing certain convergences of language and thought-forms, especially in the Trinitarian framework of the Christian faith. It seems to me that the premises of the chapter lead to this conclusion.

TOWARD MEANINGFUL CONVERSATIONS

Behind history and doctrines, however, are real people with their stories and beliefs, and this is something that is often overlooked in evangelism. Castaldo’s aim is to encourage all true disciples of Jesus Christ to be actively involved in personal witness of the gospel and to do it in ways that embody the good news. With his characteristic personal warmth and theological acuteness, Chris Castaldo is educating us evangelicals to engage in meaningful conversations with our Catholic friends and neighbors.

At the beginning of the book, he suggests that any evangelistic effort toward Catholics should occur under the biblical rubric of “grace and truth.” The final chapter persuasively argues that if evangelism is not done in grace and truth it becomes something that does not honor God nor advances the cause of the gospel.

To that end, Talking With Catholics about the Gospel well manages to strike the balance between biblical clarity and Christian love. My hope is that it will set the tone for present and future engagements by evangelicals to their Catholic friends.

 

[1] In private correspondence, Castaldo has made a distinction between “evangelical catholicism” as Weigel understands it and “evangelical catholics” as individual people holding on seemingly evangelical convictions while remaining catholic. Unfortunately, this distinction doesn’t make it into the book.

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116. After the Synod on the Family, What?

December 1st, 2015

Two sessions in two consecutive years (2014 and 2015). Two full months of intensive discussions among Catholic bishops gathered in Rome from around the world. Several controversies between conservative and progressive voices discussing the state of the family in today’s world and, more specifically, whether or not to admit divorced and remarried Catholics to communion. Now that the Synod is over and its Relatio Finalis (Final Report) was voted and released,[1] it is finally possible to ask the question: What was its outcome?

Letter Vs Spirit

The answer comes from the mouth of the Pope himself. At the end of the Synod he delivered a speech that provides his interpretation of the document. A closer look reveals that his approach to the text is actually an overall framework of his papacy. Referring to a language used by Paul (e.g. 2 Corinthians 3:6) and Origen (e.g. On First Principles 4,2,4), the Pope pitted the “letter” against the “spirit” of any given official teaching.[2] One the one hand, the “letter” of canon law is rigid and protective; on the other, the “spirit” of the same teaching needs to be elastic and embracing.

According to Pope Francis, there are those who want to defend the “letter” in the attempt to safeguard its purity and definitiveness. If this happens, the attitude towards those who are outside of its boundaries becomes harsh and judgmental to the point of excluding those who do not fit its criteria. This is why he urged his Church to implement the “spirit” of its traditional teaching in view of the fact that the church is for the whole of humanity. In theory, the “spirit” does not annul the “letter”, but practically it overcomes and eventually will supersede it.

Pitting the “letter” over against the “spirit” in this way has far-reaching consequences. In fact, distancing from the clear-cut “letter” and searching for the merciful “spirit” of traditional Catholic teaching seems to provide a fitting hermeneutic of the Pope’s attitude as a whole. This tension helps come to terms with what he has been saying and doing so far. The Pope seems to think that the “letter” is a straitjacket to the mission of the Church and needs to be replaced by the “spirit” of it.

Where is the “Spirit” Leading?

The “spirit” requires a big-tent approach that paves the way for developments. Applying this “Letter Vs Spirit” dialectic to the issues at stake at the Synod, it is not surprising to read Pope Francis encouraging his Church to address the divorced and remarried Catholics, not according to the sheer “letter” of their traditional exclusion from communion, but following the all-embracing “spirit” that will look for ways to include them on a case by case basis. Each confessor will have to decide, opening the possibility for different criteria to be used. The “letter” of the Report does not openly speak about readmitting them to communion, but the “spirit” of the Synod endorsed by the Pope does indicate that there must be a way to achieve this. The text is at least ambiguous and the “spirit” will eventually help to clarify it.

The final Report only contains recommendations but the final decisions will be made by the Pope himself in the form of an “exhortation”, i.e. a written papal document that becomes official teaching. Commenting on the outcomes of the Synod, the Italian senior journalist Eugenio Scalfari wrote that in a recent phone interview with the Pope, Francis told him, “The diverse opinion of the bishops is part of this modernity of the Church and of the diverse societies in which she operates, but the goal is the same, and for that which regards the admission of the divorced to the Sacraments, [it] confirms that this principle has been accepted by the Synod. This is bottom line result, the de facto appraisals are entrusted to the confessors, but at the end of faster or slower paths, all the divorced who ask will be admitted.”[3] According to this view, the “spirit” of a text may take time to become “letter”, but nonetheless indicates the way forward and the expectations of the process. It is true that the Vatican Press Office said that Scalfari’s report was not reliable,[4] but these alleged papal statements are completely in line with the “spirit” with which Francis understands the results of the Synod. Moreover, the same “spirit” exactly reflects the pastoral approach that Archbishop Bergoglio followed in Buenos Aires before becoming Pope when he applied very inclusive patterns of admission to communion. The way he is leading towards is the same way he is coming from.

Pope Francis is working hard to change the overall narrative of the Roman Catholic faith, wanting it to be marked by mercy and inclusivity at the expense of tradition and rules. The “Letter Vs Spirit” dialectic helps him to pursue his goal. Roman Catholicism has always played with this dialectic in order to account for its “development”: the development of doctrines, traditions and practices. Vatican II has been a monumental exercise of the “Spirit Vs Letter” tool. With its numerous ambiguities disseminated in the texts, it has given rise to an on-going debate between conservative letter-bound interpreters and progressive spirit-evoking voices. The Synod is the latest instance of this lively confrontation that is intrinsic to a complex system like Roman Catholicism. What is new is that, whereas the previous Pope was a defender of the “letter” of the magisterial heritage, Pope Francis advocates for the “spirit” of it. We will see which “developments” this “spirit” will lead to.

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The Gospel in Italy. An Interview on The Gospel Coalition website

November 25th, 2015

by Ivan Mesa

The Gospel in Italy

Home of the pizza, battery, piano, espesso machine, barometer, typewriter, violin, and MP3, Italy is replete with interesting cultural history.

This peninsular country, nestled in the heart of the Mediterranean Sea, became a nation-state in 1861 (with the establishment of a monarchy) until the Fascist dictatorship of Benito Mussolini during WWII. Since 1946 Italy has been a democratic republic and today boasts the fourth-largest national economy in Europe.

Almost twice the size of Georgia and slightly larger than Arizona, Italy has a population of 61 million—just a little less than France and the United Kingdom. Two sovereign nations exist within the Italy itself, including the Vatican. It should come as no surprise, then, that upwards 80 percent of its population identifies as Roman Catholic with a meager 1 percent identifying as evangelical.

Continuing our series highlighting how the gospel is at work in various countries, I reached out to Leonardo de Chirico, pastor of Breccia di Roma church in Rome and lecturer of historical theology at the Istituto di Formazione Evangelica e Documentazione (IFED). A keen observer of the Roman Catholic Church, Chirico discusses the state of the church in Italy today, what it’s like to be an evangelical in Rome, recent Vatican intrigue, and more.

In a hundred words or less, how would you describe the state of church in Italy?

As the Protestant Reformation was suffocated in the 16th century by a powerful Roman Catholic church, the evangelical community in Italy has always been a tiny persecuted minority until the second half of the 20th century. Having learned to survive, churches are made of solid believers who nonetheless tend to be inward-focused and suspicious of others. However, these difficult conditions didn’t prevent the gospel from spreading, especially in the southern regions of the country. Evangelicals represent roughly 1 percent of Italy’s 61 million people. So the work ahead of us is massive.

What most encourages you about the evangelical church in your country?

The faithful evangelical witness of past generations in difficult circumstances is inspiring. The gradual growth of cooperative efforts—for instance, in advocating for religious freedom or mercy ministries—is also encouraging. There are more solid books being translated into Italian (e.g., authors like Don Carson, Tim Keller, John Piper, John MacArthur, Mark Dever), and conferences and training initiatives are available for the Italian public. Recently the Dictionary of Evangelical Theology, a 900-page volume with more than 600 entries, was edited by Italian theologians and had to be reprinted—something unthinkable even a few years ago. There are 120 students following a non-residential five-year course in Reformed theology at the Istituto di Formazione Evangelica e Documentazione (IFED); this is also encouraging.

In the past, Italian theologians have significantly contributed to the cause of the gospel worldwide: I think of Peter Martyr Vermigli (1499–1562), peer to John Calvin and Heinrich Bullinger, whose Loci Communes (Common Places) were standard works for generations of Protestant pastors. I think of Francis Turretin (1623–1687), whose Institutes of Elenctic Theology is a crown of Reformed orthodoxy that served as the theology textbook at old Princeton Seminary. So while there’s still much to be translated, I’m convinced of the need for Italians themselves to write and develop contextually appropriate resources.

There’s also a growing desire to see a shift from the survival mentality of the past to a missional mindset for the glory of God and the good of the nation. Without negating our struggles and problems, there is a sense of a coming momentum for the gospel. Efforts to help the Italian church from abroad have largely tended to either bypass national Italian church leadership or support autonomous individuals. I think we are becoming more credible partners to work with in promoting the gospel in our country.

What are the biggest challenges facing the evangelical church in Italy?

As my senior colleague at IFED Pietro Bolognesi rightly argues, we have three main challenges: (1) identity, (2) unity, and (3) training. In a struggling minority situation, Christian identity has been largely defined not by who we are but by who we are not (e.g., not religiously Roman Catholic, not theologically liberal, not culturally secular). The overall perception has been that evangelicals are a cult. There is a need, then, to better grasp our evangelical identity based on core gospel essentials rather than on subcultural features.

Then there’s unity. Secondary distinctives have produced too much fragmentation. We need to do together what’s biblically possible, knowing that most of the challenges ahead of us (e.g., public witness, church planting, quality training) cannot be faced on a local level alone.

Lastly there’s training. In struggling and small churches, formation haven’t been viewed as a priority. Most leaders are self-taught and self-trained. Cultural engagement is often shallow. The situation won’t improve if leaders don’t emerge who are better equipped for ministry and if we don’t have Christians better prepared for how to be faithful and missional in their vocations.

A few years ago TGC published two pieces by Italian ministers. While one bemoaned the scarcity of spiritual leaders, the other lamented the shortage of Italian exegetes. In one sense, they were calling for the same thing: faithful, qualified, and able ministers of the Word of God. Would you agree with their take? Would you add anything?

They certainly describe a real need. God’s church exists where God’s Word is faithfully preached. We need preachers who aren’t only exegetes but also men of the Word to raise the profile of Christian ministry in the country. We also need churches prepared to move beyond extreme independence and develop the ability to operate in networks. We also need to nurture a vision for gospel impact on the whole country, not just maintenance of our own little tribes. Our dream should be to see God grant a time of biblical reformation that boldly confronts the idolatry of the nation.

For many years you’ve maintained a blog titled the Vatican Files (also appearing on Reformation21) where you write on the Vatican and Roman Catholic issues from an evangelical perspective. How did this begin? And what has the response been over the years?

As a theologian living in Rome I thought one way I could serve and contribute to the efforts of the global church would be to provide ongoing reports and assessments of Roman Catholicism. The allure and appeal of unity with Rome is as enticing as ever. Yet the need is to understand Roman Catholicism as a system governed by spurious principles such as optimistic anthropology, synergistic salvation, abnormal ecclesiology, and ambiguous church-state identity which lies at the heart of the church. The Vatican Files are tools designed to help grasp the theological system binding the whole of Roman Catholicism—and it attempts to go beyond simplistic and superficial understandings of it. I’ve received encouraging feedback from around the world saying the Vatican Files are useful. Today, the contribution that Italian theology can make to the global evangelical family perhaps lies in helping it to frame a biblically robust assessment of Roman Catholicism. More than ever this is at the top of the list of the global evangelical agenda.

Various reports indicate that a conservative dissent has been brewing in the Roman Catholic Church’s hierarchy as Pope Francis has sought, contrary to Roman Catholic doctrine, to grant divorced and remarried Catholics entrance both to the Church and to communion. As an evangelical in Rome, what’s your take?

Pope Francis is working hard to change the overall narrative of the Roman Catholic faith, wanting it to be marked by mercy and inclusivity instead of tradition and rules. He’s pitting the “letter” against the “spirit” of Roman Catholicism, pushing the latter over the former. This explains the concerns of certain traditional quarters about ambiguities in his language, also present in the final document of the recent Synod on the family.

Pope Francis wants to overcome the letter of canon law with a merciful spirit that welcomes all without challeging anyone. This is why he’s so loved by secular people. Everyone feels affirmed and no one feels questioned by what he says. But the biblical good news is that Jesus has come to pay for our sins and calls all persons to repent and believe. If you miss one bit of the gospel, you miss it all. The Pope uses language that resembles the gospel, but the meaning of what he says is far from it.

How can we pray for the evangelical church in Italy?

Please pray for:

  • a growing appreciation for gospel centrality in all we are and do;
  • a stronger sense of being part of the historical and global church of Jesus Christ;
  • a deeper sense of unity based on gospel truth;
  • a new enthusiasm in church planting and evangelism, especially in urban centers;
  • a support of training initiatives that are biblically sound and culturally relevant;
  • a peer-to-peer gospel partnership between the Italian church and the global church wanting to help us; and
  • a renewed gospel-centered engagement of society that addresses the bankruptcy of both religious and secular illusions in the hope God will move powerfully in the country.

 

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115. Rome, the Pope and Gospel Work in Italy. 10 Questions With Leonardo De Chirico

November 18th, 2015

This interview was published in Credo Magazine, volume 5, Issue 4, November 2015, pp. 8-11.

Leonardo De Chirico is the pastor of Breccia di Roma, a church that he helped plant in Rome in 2009. Previously, Leonardo planted and pastored an evangelical church in Ferrara, Italy, from 1997 to 2009. He earned degrees in History (University of Bologna), Theology (ETCW, Bridgend, Wales) and Bioethics (University of Padova). His PhD is from King’s College (London); it was published as Evangelical Theological Perspectives on Post-Vatican II Roman Catholicism. In 2015, he published A Christian Pocket Guide to Papacy (Christian Focus). He is a lecturer of Historical Theology at Istituto di Formazione Evangelica e Documentazione in Padova, Italy. Additionally, Leonardo is the Director of the Reformanda Initiative, which aims to equip evangelical leaders to better understand and engage with Roman Catholicism, and the leader of the Rome Scholars Network (RSN): www.reformandainitiative.org

1. Did you grow up in the Catholic Church? If so, what drew you to become an evangelical Christian?

My family was an ordinary Italian family, nominally Christian and devout to Saint Antony, but with little grasp of basic gospel truths. One day we were visited by a Swiss couple from the local evangelical church that was going door to door. They asked if we were Christians. The answer was “yes, of course.” They further asked if we had ever read the Bible. The answer was “no.” Catholics were not supposed to read the Bible.

They then replied, “How can you be Christian if you don’t read what Christ has done for you?” It was as if a light was switched on in the darkness. It was the beginning of a journey that led my father to become a believer, then the rest of the family followed at different stages of life.

2. What is the main doctrinal divide, in your estimation, between Roman Catholics and Protestants?

In Roman Catholicism the tendency is to idolize the church. The distinction between Creator and creature is blurred by way of conferring to the church what ultimately belongs to the triune God alone. The church is elevated to a position that makes it an idol, stemming out of a non-tragic view of sin, the conviction that in significant ways the church continues the incarnation of Jesus Christ resulting in an abnormally conflated ecclesiology. The great bullet points of the Protestant Reformation, i.e. Scripture alone, Christ alone, grace alone, are all biblical remedies against the idolatrous tendency of a self-referential church, which sadly have been rejected so far.

3. In your ongoing interaction with Roman Catholics in Italy, what approach have you taken and found to be effective when witnessing to them?

Exposing them to Scripture as much as possible and not assuming they already grasp the basics of the gospel. They may know some Christian vocabulary, but it is generally marred, distorted by traditions and deviant cultural baggage. Most Catholics in Italy are of the “pick-and-choose” variety and so they blend unbiblical traditions and secular unbelief. It is also important to show the personal and the communal aspects of the faith in order to embody viable alternatives for their daily lives.

4. You have written a very helpful little book on the papacy. So tell us, what are positive and negative aspects of this new pope Francis?

There is much sentimentalism about Pope Francis. He is a champion of the gospel of “welcoming all” and “showing compassion.” Many secular people, as well as many evangelicals, are fascinated by it. We should ask: What about repentance and faith in Christ alone? What about turning back from idolatry and following Christ wholeheartedly? What about putting the Word of God first? Some of the language of the Pope seems to resemble gospel emphases, yet the substance of it is still heavily sacramental and Marian, leaning towards a liberal form of Catholicism. He is the first Jesuit to become Pope and we should never forget that the Jesuit order was founded to fight against the Protestant Reformation by learning its secrets and using them against it.

5. Let’s address the elephant in the room: Is the Pope the Anti-Christ?

Luther, Calvin, the seventeenth-century Protestant confessions, the Puritans, Wesley, Spurgeon, et al., believed that the papacy (not this or that Pope) is the institution out of which the Anti-Christ will eventually come. I share this broad protestant consensus. The papacy claims christological and pneumatological titles and prerogatives (e.g. vicar of Christ, infallible teacher, supreme head of the church with full, immediate and universal power), coupling them with earthly political power. Remember that Popes are monarchs of a sovereign political state. In the papacy what belongs to God and what belongs to Caesar tragically intermingle. This poisoned mixture is the potential milieu for the Anti-Christ to rise from.

6. You are a pastor of a Reformed Baptist Church in Rome. Is a church like yours extremely rare? How has the culture perceived your congregation?

Evangelicals are 1% of the population in Italy and Rome is no different from the rest of the country. We still struggle with the centuries-long prejudice of evangelicals being perceived as a cult. What makes our church distinct is that it is confessional (holding to the 1689 London Confession of Faith and belonging to a Reformed Baptist association of churches), urban (impacting the cultural, political, media, and academic institutions of the city with the gospel), and missional (living to the glory of God in all vocations and initiatives). Unlike cults, we cherish church history and claim to belong to the catholic (not necessarily Roman Catholic!) church. Unlike cults, the gospel we believe in is for the whole of life. Unlike cults, we encourage constructive and critical cultural engagement. Thankfully, there is a growing number of churches like that.

7. Tell us about this new piece of property your church is purchasing. Why is this so exciting?

Because of the presence of the Vatican, Rome city center has been, until recently, a “heresy free-zone.” Non-Catholic initiatives were not welcomed, if not forbidden. The last property that evangelical churches bought in the central area dates back to 1920. After nearly 100 years we are sending the message that we love the gospel and we love the city. We want to be a gospel community right at the heart of it. Apart from hosting the activities of the church, the property will also function as a theological study center. With IFED (a Reformed theological institute: www.ifeditalia.org) we are providing outstanding theological training to lots of students. In Rome we will act as an outpost of evangelical theology, next to the Jesuit and the Dominican universities which are located around the corner! The space has the potential to become a springboard for gospel work in the city and beyond. For example, the Reformanda Initiative has just been launched (www.reformandainitiative.org). It aims at helping the world-wide evangelical church to relate biblically to Roman Catholicism.

8. If our readers get the chance to visit Rome, what two places must they see?

Evangelical tourists should see the “dark” sides of Rome as far as religious freedom is concerned. For instance, Campo dei Fiori is a beautiful square next to the baroque Piazza Navona where Popes burnt heretics of all types, Protestants included. In the middle of Campo dei Fiori is an impressive bronze statue of Giordano Bruno recalling his execution that happened there in 1600 because he was a “free thinker” in an age and place where total submission to the power of the church was imposed. A number of Evangelical martyrs found the same destiny there.

Another place to visit is Porta Pia where the Italian army entered the city and conquered it in 1870, thus ending the history of the Pontifical state. The Bible in Italian was forbidden in Rome up to 1870. It was through the breach of Porta Pia that the first Bibles printed by the British and Foreign Bible Society were smuggled into the city and freely distributed to the people. The tragic irony of Rome is that she is known as one of the cradles of Christianity, but the reality is that the Bible was a forbidden book for centuries. Generally, no tour guide tells you these stories or shows you these places.

9. Let’s get down to the important stuff: which football team should we be rooting for (that is, “soccer” for our American readers!)?

In Rome there are two top teams: Roma and Lazio. People tend to be very passionate about one or the other or – should I say – one against the other! People stop talking to you if you happen to support the other team. I was not born in Rome, so I am excused to support Torino FC, which is not perceived as a rival to most Romans. In this way, I don’t run the risk of losing a friend for supporting the wrong football team!

10. If I have just one meal in Italy, what authentic dish should I order?

Try “strozzapreti” (literally “priest stranglers”!). It’s a savory pasta dish, like thick and twisted macaroni. It can have various combinations with different tomato-based sauces. In popular culture, Roman Catholic countryside priests were teased because of their voracious appetites and impressive bellies. So this pasta was supposed to “strangle” them because of its thickness. The great Dante used the law of retaliation to punish people in the Inferno. Popular culture made a kind of pasta to punish greedy priests. A tasty reminder that no glutton will inherit the kingdom of God!

 

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Webinar with Leonardo De Chirico: The Theological Vision of Pope Francis

17 Nov 2015, 18:00 (London Time)

Pope Francis seems to be an easy character to come to terms with. Frugal, transparent, down-to-earth, he is one of the most popular public figures around the globe. What about the theological vision that permeates his papacy?

In order to have a glimpse inside of Francis’ spiritual horizon, one needs to take his Jesuit identity into account. In spite of the kind manners of the man, a certain anti-protestant attitude lingers in the Pope’s mind and heart, especially as far as Luther, Calvin and the Puritans are concerned. Although he does not seem pushing a dogmatic outlook of Roman Catholicism as his precedessor, he nonetheless has his own “dogmatic certainties” and they are not what one may expect them to be. The insistence on one’s own conscience and the pervasiveness of God’s grace in it is paramount to approach his overall view of the relationship between God and human life. This explains why so many secular people resonate with what he is saying. They don’t feel challenged but affirmed.

Furthermore, his insistence on “mission” needs to be grasped within the whole of his theological framework. The use of the same word by other Christians does not necessarily imply the same meaning. Mission is the outworking of Francis’ program and fits his own personal interpretation of the papacy. Since catholicity is what Roman Catholicism stems from and look for, Francis’ version of catholicity is perhaps the most significant mark of his papacy.

Date & Time:
17 Nov 2015, 18:00 (London Time)
Sign up here
http://www.foclonline.org/webinar/theological-vision-pope-francis

 

Leonardo De Chirico is the pastor of Breccia di Roma, a church that he helped plant in Rome in 2009. Previously, Leonardo planted and pastored an evangelical church in Ferrara, Italy, from 1997 to 2009. He earned degrees in History (University of Bologna), Theology (ETCW, Bridgend, Wales) and Bioethics (University of Padova). His PhD is from King’s College (London); it was published as Evangelical Theological Perspectives on Post-Vatican II Roman Catholicism. In 2015, he published A Christian Pocket Guide to Papacy through Christian Focus. He is a lecturer of Historical Theology at Istituto di Formazione Evangelica e Documentazione in Padova, Italy. Additionally, Leonardo is the Director of the Reformanda Initiative, which aims to equip evangelical leaders to better understand and engage with Roman Catholicism, and the leader of the Rome Scholars Network (RSN).