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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?

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108. Martin Luther and the Papacy

May 11th, 2015

This is an excerpt from my book A Christian’s Pocket Guide to the Papacy (Fearn: Christian Focus Publications, 2015). Have a look here: bit.ly/1E0JK2j

Luther and the Pope have long been perceived as representing the two enemies within Western Christianity. Their persons embodied the religious conflict that took place in the XVI century giving rise to the Protestant Reformation and the Counter-Reformation. Before Luther rejected the Pope, the Pope had already rejected Luther by condemning him first in 1520 and then excommunicating him in 1521. So it is difficult to establish who first broke fellowship with the other. In fact, before burning the 1520 Papal bull Exsurge Domine that contained his condemnation, Luther was a devout Roman Catholic and highly esteemed the Pope. His acceptance of the Papacy was totally uncritical. He believed that the problem lied with the curia around the Pope, not with the Pope himself. Even after nailing the 95 theses in 1517 he had hopes of finding a hearing with the Pope concerning the need to correct certain moral abuses and doctrinal errors. In the Theses Luther is chiefly concerned with limiting the powers of the Pope, not considering them self-referential and unlimited, but instead under Gospel standards (e.g. Thesis 5). For example, Popes have no power over the souls who are in Purgatory, only God does (Theses 22 and 25). Popes cannot give absolution if God has not granted it (Thesis 6). Popes can only act within the boundaries set by the Word of God.

At this stage, Luther begins to counter the absolute claims of the primacy of the Pope or of the Councils with the primacy of Scripture. In writing against the Catholic theologian Johannes Eck in 1519 Luther develops his critical approach towards the Papacy with a fuller set of arguments (Resolutio Lutherana … de potestate papae). The authority of Popes and Councils should be subordinate to that of the Bible. The Papacy was not instituted by Christ, but was instead established by the Church in the course of its history. So it does not come from “divine law”, but is instead a human institution. The “rock” of Matthew 16 is not a reference to Peter, but is his confession of Jesus on behalf of the whole church or Christ himself. He alone is the solid foundation of the Church. The Roman Popes have nothing “petrine” about them, nor is there anything “Papal” in Peter. The Papacy is not commanded nor foreseen by Scripture, and therefore obedience to the Word of God must take precedence over obedience to the Pope. If the Pope disobeys the Scripture, the faithful Christian should follow the latter without hesitation. Christians are not obligated to obey an unfaithful Pope.

Although the debate was becoming hotter, it was only after his definitive excommunication in 1521 that Luther elaborated his even more radical critique of the Papacy. At this point, Luther became convinced that the supreme adversary of the Christian faith was its supreme representative, i.e. the Pope. The Papacy had become a power structure and could no longer serve the cause of the Gospel, but served instead the carnal interests of the Church. In his response to Ambrogio Caterino (an Italian Dominican monk who had written a defense of the Pope and against what Luther had published on the topic) the German reformer turned his opposition to the Papacy into an apocalyptic argument. In commenting on Daniel 8:23-25, Luther identifies the ferocious king of the passage who devastates the saints as the Pope. Playing with the double meaning of the Greek word anti, Luther argues that the Pope is against Christ and takes his place by claiming to act on his behalf. He is a counterfeit Christ. He is therefore the Antichrist. According to Luther, his times were marked by the imminent end of the world; this then demanded that the situation be painted in black and white. The Pope and the Turks were the representatives of the Antichrist and were focusing their final attack on the Church of Christ.

In 1534 Luther drafted the Smalcald Articles, which are a summary of Christian doctrine from a Lutheran perspective. In art. 4, Luther speaks of the Pope’s power as “false, mischievous, blasphemous, and arrogant” mainly interested in “diabolic affairs”. His critique, however, is not confined to his contemporary experience of the Papacy, but draws on historical and theological arguments. In the same article he writes: “it is manifest that the holy Church has been without the Pope for at least more than five hundred years, and that even to the present day the churches of the Greeks and of many other languages neither have been nor are yet under the Pope. Besides, as often remarked, it is a human figment which is not commanded, and is unnecessary and useless; for the holy Christian [or catholic] Church can exist very well without such a head, and it would certainly have remained better [purer, and its career would have been more prosperous] if such a head had not been raised up by the devil. And the Papacy is also of no use in the Church, because it exercises no Christian office; and therefore it is necessary for the Church to continue and to exist without the Pope”. A church without the Pope captures Luther’s vision at this point.

In 1545, one year before dying, Luther wrote his final fierce thoughts on the Papacy. In his work Against the Papacy at Rome, Founded by the Devil, he is aware that the final, eschatological hour is at hand. The Pope is a child of the Devil who wants to destroy the Church through the sword  of the Turks and through the lies of the Pope. It is an eschatological emergency reaching its final stage. No compromise is possible under these circumstances and evil is to be denounced and fought against relentlessly.

Luther’s views of the Papacy developed over his life from an initial acceptance to a final and total rejection of it. His apocalyptic views served to shed a sinister light on the Pope and shaped his harsh language against him. Yet Luther, the superb Biblical scholar he was, was also an excellent Christian theologian who easily dismantled the superficial Biblical and theological arguments in favor of the Papacy. Because of this rich display of Christian wisdom, his radical criticism cannot be explained in psychological terms as if he were driven by resentment only. His theological assessments set the tone for the wider Reformation movement.

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107. Preaching According to a Vatican Handbook

May 1st, 2015

Historically speaking, the sermon (in Catholic language: the homily) has hardly been on the top priority list of the Roman Catholic Church. The standard Catholic liturgy is centered around the Eucharist, “the source and summit of the Christian life” (Lumen Gentium n. 11), not around the preached Word. More attention has been given to sacramental celebration than Gospel proclamation. Moreover, Catholic spirituality has been shaped more by various devotions than the public exposition of the Word of God. With exceptions, of course, preaching has largely been peripheral, tending towards moralism and catechizing rather than paying adequate attention to the biblical text. Vatican II (1962-1965) stirred the Catholic Church to re-focus on Scripture, not altering the centrality of the Eucharist and the overall sacramental framework, but adding to both a more biblical flavor. To which extent this goal has been achieved is an on-going disputed matter.

In Evangelii Gaudium (The Joy of the Gospel) – his 2013 Exhortation – Pope Francis devoted several paragraphs (nn. 135-175) to encourage Catholic priests to be serious about preparing and delivering the homily, perhaps out of a dissatisfaction about the way they normally deal with it. Now the Vatican department responsible for overseeing worship and the sacraments has released a “Homiletic Directory”, i.e. a 150-page manual for preachers which contains guidelines on how to preach appropriately.

The Sacramental Canopy

Ars preadicandi (the art of preaching) is the technical expression which is used in the handbook to indicate the homiletic skills that are required of the preacher. Before highlighting the more practical suggestions, the handbook sets the theological framework for the homily. Since it is the Eucharist that makes the Church (quoting the Catechism of the Catholic Church, n. 1396), preaching is put under this sacramental canopy. This means that Christ is really present in the Eucharist but only analogically so (i.e. in a weaker, more remote way) in the preached Word. The Word proclaims Christ but it is the Eucharist that actualizes the paschal mystery of Christ (n. 10). The Word announces the Gospel but it is the Eucharist that transforms people (n. 14). Preaching then accompanies the Eucharist, but its ultimate significance rests on the “real presence” of the Eucharist.

According to the Protestant Reformation, the Church is constituted by the preaching of the Word and the administration of the Sacraments. Put differently, the Word comes logically and theologically first whereas the Catholic manual is faithful to the Roman Catholic reversal of the order and actually conflates the preaching of the Word into the Sacrament (sacrament in the singular, given the absolute prominence of the Eucharist above all other sacraments). The fact that the homily has “an intrinsically liturgical nature” (n. 5) confirms that this new Vatican emphasis on preaching derives the proclamation of the Word from the sacramental priority of the Eucharist.

A Handbook for Good Catholic Preaching

Coming to more practical matters, the handbook delineates the sermon as having the following features: short, not a lecture, not too abstract, not an exegetical exercise, not a personal testimony only (n. 6), in line with the concerns of the people and out of a maternal attitude towards it (n. 8). These last two aspects are very close to the “theology of the people” of Pope Francis, i.e. a special attention reserved to the people’s piety, devotions, and expectations. On the whole, the homily is presented as having more negative dangers to avoid than positive models to look at.

The manual then highlights the specific tasks of preaching in the liturgical year marked by Easter, Lent, Advent, Christmas and Epiphany and within a three-year cycle. A strong emphasis is put to the responsibility to preach the faith of the Church (as enshrined in the Catechism of the Catholic Church) within the context of the “living Tradition of the whole Church” (n. 17). Scripture is seen as part of Tradition of which the Church is the living voice. On the one hand, the homily comes theologically second with regard to the Eucharist; on the other it is embedded in the tradition of the Church that controls it. Doesn’t this model run the danger of being a defensive mechanism that ends up in muzzling God’s word? If this is the case, how can the preached Word stand above the church?

As Paul wrote, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” (2 Timothy 3:16). Will this handbook help Roman Catholics to be more exposed to the preaching of the Word of God, or will it reinforce what the Roman Catholic Church already is and will continue to be?