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68. 2017: From Conflict to Communion?

November 15th, 2013

2017 will mark the 500th anniversary of the beginning of the Protestant Reformation. On 31st October 1517 Martin Luther hang the 95 thesis in Wittenberg and this action is symbolically considered as the watershed event that triggered the Reformation. The anniversary will be a great opportunity to historically review and theologically reassess what Protestantism stood for in the XVI century and what its significance is for us today. This is especially true for those who identify themselves as Protestant and cherish being called Protestant.

Commemoration, not Celebration

One entry point in reflecting on the upcoming anniversary is the recently released document entitled “From Conflict to Communion. Lutheran-Catholic Common Commemoration of the Reformation in 2017”. It is a 90 page, joint statement between the Vatican and the Lutheran Federation that attempts to summarize what happened in the XVI century, the controversies that arose, and the ecumenical re-interpretation of the whole in light of pressing ecumenical concerns. It is a detailed “state of the art” of present-day ecumenism, its patterns of thought, its language and agenda.

Notice that the chosen word is not “celebration” but “commemoration”. Celebration would have implied an element of sober feasting in remembering the Reformation with an attitude of thanksgiving, while not hiding the “dark pages” of Protestant history. On the contrary, in spite of all that is said in Roman Catholic circles about Luther being “a witness of Jesus Christ”, ecumenism cannot celebrate the Reformation. It can only commemorate it. Official Roman Catholicism, even the post-Vatican II and ecumenically minded version of it, can only commemorate it. That is it can only remember, ponder, and reflect on it. Yet, is the standing legacy of the Reformation to be commemorated only? Is the call to go back to the Scriptures not to be celebrated? Is a Christ-centered, grace-depending, God-exalting faith not to be celebrated but only remembered?

The First Ecumenical Imperative?

After providing a carefully written summary of the main issues that divided the (Lutheran) Reformation and Roman Catholicism, the document ends by suggesting five imperatives for preparing for the commemoration. The first is the following: “Catholics and Lutherans should always begin from the perspective of unity and not from the point of view of division in order to strengthen what is held in common even though the differences are more easily seen and experienced”.

Unity, not truth in love, is the main thing. The first imperative is unity above all else. This, however, is not the best way of honoring the Reformation. Among many shortcomings, the Reformation was nonetheless a cry to have one’s own conscience and the church bound to God’s Word alone. This was the “first imperative” of the Reformation from which all else followed, unity included. It is telling that after 500 years unity top priority, replacing the authority of God’s Word. There is the risk of elevating “unity” to the absolute principle, a little “god” claiming pre-eminence. Perhaps this is the ecumenical “idol” of the day that needs to be addressed in a “protestant” way, i.e. recasting unity under the Word of God and not the other way around.

No Protestant Pride, but the “Courage” to Be Protestant

In some Protestant circles there may be the risk of approaching the 500th anniversary as if it were a “pride” parade, which is so common nowadays. The temptation is to idolize the Reformation as if it were a “golden age” of the Church. This would be totally contrary to what the Reformers stood for and would run against the best of the Evangelical Protestant heritage. While celebrating God for the great things that the Reformation brought back to the Church (Christ alone, Grace alone, Faith alone), there should be a sober realization of the many sins in and around the Reformation. A biblical faith should always be self-critical and honest, never indulging in self-celebration.

In 2008 David Wells wrote a book whose title indicates a more fruitful way to honor the Reformation: The Courage to be Protestant. It takes courage to live under the Word of God and to speak prophetically, act in a priestly way, and live as a kingdom people. In today’s ecumenical world, when unity is in danger of being idolized, it takes courage to affirm that the Bible stands over tradition and the church, that Christ is the only mediator, that grace is all you need for your salvation, and that God is a jealous God. It takes courage to make unity dependent on these Biblical truths and not elevating unity to the place of “first imperative”. Where these courageous Christians are, there the Reformation will be adequately celebrated. Otherwise, it will only be commemorated.

 

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67. The World Entrusted to Mary. Why?

October 16th, 2013

“Where ever Mary is venerated, and devotion to her takes place, there the Church of Christ does not exist”. If Karl Barth is correct, the Church of Christ was not present yesterday (October 13th) in St. Peter’s square when Pope Francis entrusted the world to Mary. The occasion was offered by the veneration of the statue of Our Lady of Fatima which had been brought to Rome for a special Marian day. Marianism is one of the keys to interpreting the present pontificate and this celebration further highlights its pervasiveness.

Entrusting the World to Mary?

If Francis appears to break with many conventions on the way he lives out his being Pope, he is very traditional as far as his Marianism is concerned. Entrusting the world to the Immaculate Heart of Mary was done by Pius XII during World War II (1942) and twice by John Paul II (1982 and 1984). Francis then follows an established XX century tradition that unites pre- and post-Vatican II Roman Catholicism.  These acts are responses to the message that Mary supposedly gave to the three young shepherds in Fatima (Portugal) in 1917.

The entrustment of the world to Mary is therefore something that stems from a recent Marian vision, with no biblical support whatsoever. Entrusting the world is a very important act but one wonders whether or not Christians are instead summoned by God’s Word to entrust their lives to the Creator (e.g. 1 Peter 4:19) or to make their requests to God Himself (e.g. Philippians 4:6). The world was entrusted by God the Father to God the Son (1 Corinthians 15:27) and there is no Mariological development that can overturn this truth.

The Act Itself

What did it mean for Pope Francis to entrust the world to Mary? Basically, the Pope prayed a Marian prayer that contained a number of far-reaching statements and commitments that, biblically speaking, are proper if addressed to the Triune God, but that were instead directed to Mary.

Here is a sample: “We are confident that each of us is precious in your sight and that nothing that dwells in our hearts is unknown to you”. At this point an ordinary Christian would ask: does not the Bible say that we are precious in God’s eyes (e.g. Isaiah 43:4) but never speaks of Mary in these terms? Moreover, does this statement imply that Mary knows the depths of our hearts? Is she omniscient, thus being referred to with attributes that belong to God alone? According to the Bible, God the Father knows the secrets of the heart (Psalm 44:21), God the Son knows men’s thoughts (e.g. Matthew 9:4), God the Spirit intercedes for us with groanings too deep for words (Romans 8:26).

Here is another statement: “Guard our lives in your arms”. Mary is depicted as defending and caring for us, yet another attribute that the Bible relates to God alone. God the Father preserves the lives of the saints (e.g. Psalm 97:10) and the Lord Jesus guards those who were given him by the Father (John 17:12). It is God’s power that guards his children through faith (1 Peter 1:5). Mary has no role in this. Moreover, it is God who gathers “the lambs in his arms” (Isaiah 40:11). Mary’s arms stretched to baby Jesus but nowhere in Scripture are we told that we can look for her embrace.

A final statement of the prayer contains the following invocation: “revitalize and nourish faith; sustain and brighten hope; inspire and animate charity” as if Mary was assigned this role. The Bible teaches that believers ask Jesus to help them grow in their faith (e.g. Mark 9:24), have their hope in God (e.g. Acts 24:15) and know that love is the fruit of the Holy Spirit (Galatians 5:22).

The problem with this Papal Mariology is that it is totally unwarranted if the Christian faith is to be based on the Word of God alone. In spite of all that is said in ecumenical circles about the re-approachment between Roman Catholics and Evangelical Protestants on the Bible, this Act of Entrustment to Mary shows that their differences are not a matter of nuances, but of fundamental issues that lie at the heart of the faith itself. Thankfully, “the earth is the Lord’s and the fullness thereof” (Psalm 24:1) and there is no need to entrust it to someone else.

 

 

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66. Towards a Politically Correct Apologetics?

October 3rd, 2013

Secular people and media are praising Pope Francis for being open to “dialogue” with the modern world in a way that is personally engaging and fresh in style. On his side, the Pope is taking more and more pleasure in entertaining editors, journalists and opinion makers with interviews, personal meetings, and direct phone calls. The last instance of such papal strategy for communication is a long interview that was published on 1st October by the Italian daily newspaper La Repubblica with its former editor Eugenio Scalfari, an outspoken atheist. The interview follows an exchange of letters and a personal meeting between the two men.

What seems to emerge from all these pieces is a specific apologetic strategy by Francis. Here are three steps that form the apologetic backbone of what the Pope said in the course of the conversation and few biblical remarks about them.

First Step: Disparaging Proselytism to Avoid the Hard Question about Conversion

At the beginning of the conversation, Scalfari says:“My friends think you want to convert me” and here is how Francis replies: “Proselytism is solemn nonsense, it makes no sense. We need to get to know each other, listen to each other and improve our knowledge of the world around us. Sometimes after a meeting I want to arrange another one because new ideas are born and I discover new needs. This is important: to get to know people, listen, expand the circle of ideas”.

As it is well known, proselytism is a “bad” word and has an even worse press. It is associated with fanaticism, unethical methods, and religious extremism. The Pope wants to reaffirm the negative understanding of it and in so doing he wants to build a bridge with his secular interlocutor who has a terrible opinion of it. Notice though that Scalfari had not asked his opinion on proselytism. He wanted to know if the Pope desired his conversion. Instead of answering, Francis speaks of proselytism knowing that Scalfari agrees with him. Is it ethical for a Christian not to give an answer about his conversion? Is not conversion a biblical word? Is not conversion the goal that should inspire all Christian mission? Moreover, Francis’ description of what it means for a Christian to engage in dialogue is a biblically flawed account. He speaks of “knowing, listening, expanding the circle of ideas”, but what about telling, witnessing, preaching, proclaiming the Good News? In Athens, the apostle Paul did the former but also the latter (Acts 17:16ff). Why does Francis affirm the former and omit the latter?

Second Step: Offering a “Lovely” Summary of the Gospel to Soften the Secular Prejudices

In the course of the conversation the Pope provides a summary of the gospel that suits the expectations of the secular intellectual. Here it is: “The Son of God became incarnate in the souls of men to instill the feeling of brotherhood. All are brothers and all children of God”. A little later he says: “Agape, the love of each one of us for the other, from the closest to the furthest, is in fact the only way that Jesus has given us to find the way of salvation and of the Beatitudes”.

Strangely enough, this language is very similar to the old liberal account of the gospel: a God of love wishing the brotherhood of all men. According to theological liberalism, this is the “essence” of Christianity. But, biblically speaking, it is not. In this summary there is no reference to justice, sin, judgment, atonement, death and resurrection, conversion, … not surprisingly words that are unpalatable to the secular mind. Is not the summary offered by the Pope at best a seriously truncated gospel, at worst another gospel? Is pleasing the dialogue partner and matching his expectations the primary task of apologetics?

Third Step: Reinforcing the Role of the Individual Conscience to Eschew Confrontation

At another point, Scalfari asks: “Is there is a single vision of the Good? And who decides what it is?” Here is Francis’ reply: “Each of us has a vision of good and of evil. We have to encourage people to move towards what they think is Good”. Scalfari: “You wrote that in your letter to me. The conscience is autonomous, you said, and everyone must obey his conscience. I think that’s one of the most courageous steps taken by a Pope”. Francis: “And I repeat it here. Everyone has his own idea of good and evil and must choose to follow the good and fight evil as he conceives them”.

The Pope agrees that “the conscience is autonomous” and following its indications is one’s own task. No reference, however, to the lies that subjugate the conscience and to sin that mars it. No reference to the guilty conscience or the misguided one that needs the power of the Gospel to free it from bondage.

Later on, Scalfari asks: “Do you feel touched by grace?” Francis: “No one can know that. Grace is not part of consciousness, it is the amount of light in our souls, not knowledge nor reason. Even you, without knowing it, could be touched by grace”. Scalfari: “Without faith? A non-believer?” Francis: “Grace regards the soul”.

Is grace really an experience beyond knowledge, reason and even faith? Are all men, for their being men, already graced even without knowing it and without believing in the biblical God? To this question the Bible would say “no” (e.g. Ephesians 2:1-10).

The dialogue was politically correct and the outcome of the conversation was the following: the secular thinker is no longer nervous about his need to be converted. He is also confirmed in the idea that the gospel is about love and human brotherhood. He is also reinforced in his conviction that his conscience is what really matters. Unfortunately, the Pope seems to agree on all three points. Is this good apologetics?

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65. The Pope Francis’ dogma: “God is present in every person’s life”

September 20th, 2013

Previous Popes communicated on the printed page through encyclicals and official speeches only. One of the major changes that Pope Francis is introducing is that he is reversing the balance. He speaks more through newspapers. Last week, his reply to the editor of the Italian daily newspaper La Repubblica and his interview with different Jesuit journals demonstrated this trend and the interest is evident by the broadcast media coverage generated.

The more Pope Francis speaks, the more his theology is becoming clearer. He has always said that the traditional dogmas and the Catechism are in the background of what he affirms and that nothing of substance changes in his remarks on God’s infinite mercy and the goodness within every human being. This is true only in part. Different Roman Catholic interpreters have always played with the task of putting different accents on the same sheet music and Francis is deliberately putting his preferred accent – fortissimo – on an another key dogma. In light of his Marianism and mission-minded approach already elaborated, the last two written outputs and interviews have shed further light on his basic view of the relationship between nature and grace.

“A Dogmatic Certainty”

Talking to his fellow-Jesuit journalists from across the world (Sept 19th), Pope Francis said many things and these comments are attracting lots of positive reviews. Here we will focus on this particular one:

“I have a dogmatic certainty: God is in every person’s life. God is in everyone’s life. Even if the life of a person has been a disaster, even if it is destroyed by vices, drugs or anything else—God is in this person’s life. You can, you must try to seek God in every human life. Although the life of a person is a land full of thorns and weeds, there is always a space in which the good seed can grow”.

This Pope is not someone who likes to use dogmatic language, at least on the surface. Yet, here he is using the strongest language possible. He really wants to mean what he is saying. God is in everyone’s life. This unqualified statement raises questions about what the Pope thinks of the nature of sin in human life and the reality of us “falling short” of God in our sin (e.g. Romans 3:23). While teaching that those who believe in Him shall be saved, the Bible is clear in saying that we are enemies of God because we are sinners and are therefore under his judgment. The Pope, instead, wants to affirm the dogma that God is present because there is always some residual “good” in man.

 

“Obeying One’s Conscience”

One further comment by Pope Francis reinforces his dogmatic view on man’s inherent openness to God’s presence. Responding to the editor of La Repubblica (Sept 11th), he writes the following:

“You ask me if the God of Christians forgives one who doesn’t believe and doesn’t seek the faith. Premise that – and it’s the fundamental thing – the mercy of God has no limits if one turns to him with a sincere and contrite heart; the question for one who doesn’t believe in God lies in obeying one’s conscience. Sin, also for those who don’t have faith, exists when one goes against one’s conscience. To listen to and to obey it means, in fact, to decide in face of what is perceived as good or evil”.

Put simply: obeying one’s conscience is what God will take account of in granting forgiveness. Notice that the Pope here is not speaking of those who have never heard the gospel, but of those who don’t believe it knowing what they are doing. Apparently, to go against one’s conscience counts more than going against God’s revelation. Although the Bible teaches there is no excuse before God’s righteous judgment (e.g. Romans 2:1), Francis here says that that the conscience is the final judge to whom God will submit himself. The human conscience is the determinative factor for God’s forgiveness.

 

The “Grace-Within-Nature” Scheme

These two statements, i.e. God is in every person and obeying one’s conscience is what really matters, are thus part of a coherent “dogma” of human goodness and universal salvation.

What is important to observe is not so much the details of each statement, rather the general theological vision that lies at its core. Traditionally, Roman Catholicism has worked within the nature-grace scheme largely dependent on its pontifically ratified Thomistic tradition. According to this theological meta-narrative, nature, although partially flawed by sin, is elevated by grace to its supernatural end and the sacramental system of the Church is the way in which grace operates this elevation.

Moreover, in the XX century, this scheme was significantly modified and received an important endorsement at Vatican II. Whereas the old scheme implied that grace needed to be “added” to nature, the new version claims that grace is already part of nature and works within itself, not as something extrinsic but intrinsic to it. Grace is inherent to nature and through the sacramental system of the Church which unfolds itself more and more.

One advocate of a “grace-within-nature” framework was Karl Rahner (1904-1984), himself a Jesuit as well. His view of the “anonymous Christian” stated that each human being, for its being a human being, is already graced and therefore a Christian even though he is not aware of it or does not want to be such.

While not using the Rahnerian language, Pope Francis works within a similar “dogmatic” framework. God is present in everyone and one’s conscience is what will ultimately count. In spite of all its missional allure and merciful attitude, what Francis is saying is not good news for Gospel centered people.

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64. Between Trent and Aparecida. The Trajectory of Pope Francis

August 26th, 2013

Since his election Pope Francis has been impressing the public opinion with his extrovert attitudes, simple habits and charming language. The recent World Youth Day (WYD) in Brazil confirmed each of these attributes. Most people seem to admire the new “franciscan” style of the Papacy, i.e. a blend of frugal manners, emphasis on mercy, and apparent approachability. Few, however, have taken the time to deal with Francis’ theological vision that is inspiring his papacy.

The Tridentine Background …

An initial step to embarking on such a task is reading his first encyclical Lumen Fidei (July 5th, 2013), in which Francis (with Benedict XVI, who is the main drafter of the document), among other things, updates the theology of the Council of Trent. In this highly authoritative document he reiterates the doctrine of salvation by faith through sacraments and works, thus renewing the Catholic rejection of the Protestant Sola Fide, i.e. the good news that we are saved by grace alone through faith alone. The attachment to Trent and the Counter-Reformation may seem remote if not alien to Francis (although we should never forget that he belongs to the Jesuit order), but the hard theological evidence says the contrary. In the foundational doctrine of salvation, Trent is still alive and well, perhaps in the friendlier tone of Pope Bergoglio, but it is there, untouched as ever. While the outlook of the Papacy is showing signs of change, the doctrinal core of the Church of Rome has been confirmed without significant developments.

… and The Vision of Aparecida

The WYD provided another important reference point that is at the heart of Francis’ program and therefore must be considered. From Trent, in the middle of the Italian Alps, we journey to Aparecida (Brazil), “on the other side of the world”, as Francis would put it. In 2007 the Latin American Bishops met in Aparecida for their Fifth General Conference, where the then Cardinal Bergoglio was one of the main inspirers of the final document. It is a 165 page text that aptly defines Francis in terms of his theological language, pastoral emphases, and missionary agenda. Aparecida accurately depicts the theological vision of the Pope. Because of its importance we shall look at it more carefully in a future Vatican File.

For Francis, though, Aparecida is not only a foundational document, it is first and foremost a Marian shrine which was built to keep a statue of Mary that according to tradition was found in 1717 by a group of three fishermen. Since 2011, it has become the greatest Marian pilgrimage destination in the world. During the WYD week, in his speech to the Brazilian Bishops on July 27th, Francis said that “Aparecida is the interpretative key for the Church’s mission”. There is something important to be found there; something that helps in understanding what the Church is all about in terms of its mission.

In explaining the intent of his comment, the Pope went on to say that “in Aparecida God offered Brazil his own mother” and revealed “his own DNA”. The Gospel, though, is about God giving His Son to the world, but Francis here speaks of God offering his mother. This not merely a matter of theological minutiae!

According to the Pope, the lesson of Aparedica has to do with the humility of the fishermen and their zeal to tell others about their discovery. This is the “interpretative key for the Church’s mission”: humility and mission. Notice, however, that we are talking about the recovery of a statue of Mary which has become a world-famous attraction for millions of people. The Gospel is about a group of humble fishermen being called by Jesus to follow him and to tell others about Him. Francis is here talking about people who found Mary and became missionaries for her. Again, this is no small difference!

Territorial Marianism

Aparecida is the national Shrine of Our Lady of Aparecida, a Marian center which is very dear to Pope Bergoglio. Prior to WYD, in his speech there on July 24th, Francis said: “What joy I feel as I come to the house of the Mother of every Brazilian, the Shrine of our Lady of Aparecida! The day after my election as Bishop of Rome, I visited the Basilica of Saint Mary Major in Rome, in order to entrust my ministry as the Successor of Peter to Our Lady. Today I have come here to ask Mary our Mother for the success of World Youth Day and to place at her feet the life of the people of Latin America”.

Here we find some common threads of Francis’ Marianism:

–          the priority of his Marian devotion

–          his first act as Pope was a Marian act

–          his belief that the Papal office should be entrusted to Mary

–          his prayer to Mary for the success of WYD

–          his dedicating to Mary the people of Latin America.

This sentence summarizes the core of Francis’ Marianism. What is even more striking, though, is his “territorial” understanding of Aparecida. When he says that Mary is the Mother of “every Brazilian”, he is applying a “territorial” understanding of his religion, as if every Brazilian, in spite of religious pluralism that marks Brazil, is nonetheless a child of Mary. This attitude reflects how it is difficult for a Roman Catholic majority culture to accept the fact that Mary may be the mother of the Roman Catholic Brazilians, but not of those who may have a high respect for the biblical Mary without turning it into someone to be venerated.

When Pope Francis speaks extensively of “mission”, “outreach”, and “encounter with Christ” – a language that seems very Evangelical – one should be aware that the background of it all lies between Trent and Aparecida. He stands between the Counter-Reformation emphasis on a synergistic Gospel and the “missional” attitude that can be found in his thoroughgoing Marianism.