Category Archives: Church

What About the Jews?

Church, End Times, Judaism, , , , , ,

Pope Francis has been particularly vocal, especially as of late, in condemning anti-Semitism.  This comes on the heels of a concerted effort by the Church since the Second Vatican Council to improve relations with the Jewish people.  Motivated not only by humanitarian reasons, this renewed interest stems from theological convictions.  In particular, the Church’s condemnation of anti-Semitism is undergirded by her understanding of the Jews as the “Chosen People” so that Pope Francis can truthfully say that “engaging in any form of anti-Semitism is a direct contradiction with the Christian faith.”  But because this nuanced understanding of the Jews is commonly mistaken, it is helpful for us to articulate it clearly.

The Chosen People

Since the Church’s understanding of the Jews as the Chosen People forms the foundation of Jewish-Catholic relations, what exactly were they chosen for?  God chose them to be a people “peculiarly His own”  (c.f. Dt 26:18) for no other reason than that the Messiah was to come into the world through them.  So that the world was never without hope of redemption, God told Adam and Eve about His plan of redemption (c.f. Gn 3:15) and then set out to form a people through which the Redeemer would come.  We might be tempted to assume that once the Redeemer comes, the mission of the Chosen People would come to an end.  They would then need to move with the economy of salvation or be left behind with the pagans.  They might even be viewed as somehow worse than the Gentiles because they openly rejected God’s Anointed One , killing Him on the Cross.  It was this line of reasoning, founded upon its roots in the Marcionist heresy of the 2nd Century, that has fueled fire of Christian anti-Semitism throughout history.

In response to any heresy, the tendency is to overcorrect.  Rather than subscribing to a theory of total repudiation, there are those who propose that the Jews are operating under a parallel covenant.   Christianity is for the Gentiles and Judaism for the Jew.  Those who subscribe to this view reason that God is faith and His “chosen-ness”  cannot be undone.  The Jews remain a (as opposed to the) Chosen People and therefore any effort at evangelization is unnecessary and, quite frankly, rude and uncharitable.  In an age of religious relativism, especially in the face of widespread anti-Semitism, we should expect to see, and, in fact do see, a rise in the popularity of this view.  But this viewpoint is just as erroneous as the first.

Still Chosen?

In order to understand the proper Christian stance towards the Jewish people, it is necessary to ask an important, although often overlooked question.  If the Jewish people are no longer God’s Chosen People, then how can we explain the fact that they remain a people.  Given their history of suffering and persecution throughout recent history it is nothing short of miraculous that they are still a recognizable people.  This is because, in a very real sense they remain a People favored by God.  This is for three reasons, summarized by St. Paul in Romans 9 and 11, and can be summarized as past, present and future.

First, the Jewish people remain beloved to God because of the great dignity attached to their spiritual patrimony (c.f. Rom 11:28).  Their beloved patriarchs, from Abraham, to Jacob to Moses to David and from “whom according to the flesh is the Christ” (Rom 9:4) came, were faithful to God and His covenant.  Likewise, God is also faithful to His promise for the “the gifts and the call of God are irrevocable” (Romans 11:29).  So that while the Old Covenant may have passed away, it remains for God to be faithful to those with whom He made the covenant .

Secondly, the Jews remain as a “motive of credibility” to the truth of the Old Testament.  The people that was founded upon the miraculous redemption of the Exodus remains a people even to this day.  This miraculous endurance lends credibility to the miraculous revelation contained in the Old Testament.  The Jews will always remain distinct from the Gentiles because the revelation upon which their faith is built is true.  It may be incomplete, but that makes it no less true.  Their continued presence in the world today testifies to this very important truth.

Finally, there is the future.  The Jews as a people still have a pivotal role to play in salvation history.  They not only testify to the truth of the Second Coming, but also play a role in signaling that coming.  Although “a hardening has come upon Israel in part,“(Rom 11:25) this hardening will not be forever.  One of the signal events of the End Times is the mass conversion of the Jews.  When the anti-Christ is revealed to be the fraud that he is by the two witnesses (c.f. Rev 11:1-14), the Jews will join the ranks of the true Israel.  This eschatological reality will not only affect the Jews, but will, according to St. Thomas, be a sign to the Gentiles that have fallen away from the Faith.  For them we can properly say that “salvation is from the Jews.”

Cardinal Charles Journet, drawing on Romans 9, makes a very helpful distinction that will help us to adopt the proper stance towards the Jews.  This distinction is between “Israel in the flesh” and Israel in the spirit”.  The goal must always be for all men to be incorporated into “Israel in the spirit” because it is only in belonging to this body that a man can be saved.  In St. Paul’s time, as in our own, the goal was conversion of “Israel in the flesh” to “Israel of the spirit.”  But knowing their eschatological purpose when this doesn’t occur through the plans of Divine Providence, Christians must consider “Israel of the flesh” to be a special people worthy of both our respect and our protection.

Purloining the Pagans?

Anthropology, Apologetics, Church, Defending the Faith, Devils, Paganism, , ,

History, some will have us believe, is riddled with myths of dying gods who in their rising, restore life.  The renewed popularity of these myths is but a thinly veiled attempt to debunk the truth of the Resurrection of Our Lord.  The implication is that Jesus is just one more in a long line of these myths and therefore most certainly false.  So common are these attacks, especially among adherents to the cult of the New Atheists, that it is important for us to have a ready defense.

We need not go into specific examples, but it is worth mentioning that whether it is Osiris (who became king of the underworld and didn’t actually come back to life) or Dionysius, the Christian concept of Resurrection is something that is totally foreign to Pagan mythology.  Witness the response to St. Paul’s preaching of the Resurrection in the Areopagus (Acts 17:16-34).  The wise men of Athens have never heard of the Resurrection and thought it another god that should be added to their pantheon.  So nonplused are they by the mention of it that they blow St. Paul off to hear of it another time.  Christ’s resurrection is not a resuscitation in the manner of some of the Pagan myths, a mere return to life, but an introduction of a profoundly new way of life.  This way of life was not just for Christ, but something that could be communicated to all mankind.

There is also a gap in the logic of the argument as well.  Just because there are other things that are similar to a given thing does not mean that the new thing is simply derived from those other things.  This is especially true when there are important distinctions that render the two things very different  such as afore mentioned concept of Resurrection.  But it may suggest some deeper connection than mere plagiarism.

The Flip Side

It is this flip side cannot be easily dismissed.  If Jesus Christ truly is God incarnate and by His resurrection, He offers to all mankind salvation and life everlasting, then why should we be surprised that there are hints of it found throughout all times and places?  A message that is meant for all mankind from an omnipotent God would be expected to be delivered to all mankind, even if the method of delivery is different.  In other words, this is exactly what we should expect.  If God’s offer really is for everyone in every age, then He would leave traces of it in nature and in human reason so that men would come to know the saving truth. 

In fact, this is not only what would be expected, but is what Divine Revelation tells us to expect.  As the sun was setting on Adam and Eve’s Edenic abode, God made clear to them what the consequences of their actions were.  These consequences and knowledge of them would be passed down from one generation to the next.  No doubt they would be distorted at times, but they would never be wholly forgotten.  This includes both the bad news of division within and without as well as the Good News. The last thing that God tells our first parents before shutting the gates of their earthly paradise is that He will redeem them.  In other words, mankind would never live under a regime devoid of hope.  And just as the bad news is in “our genes” the Good News would be as well.  They are a package deal because God has ordained them as such to suit His purpose of drawing all men to Himself.  If sin cannot change His plans, then neither can something as accidental as time and place.

Of course without continuous revelation to remind them of the meaning of the “hope that is in them“ along with the continued presence of the Serpent, the tree of hope can become twisted and gnarled.  Man, in speaking from the depths of his hope will make up myths to fit the true story as he comes to understand it.  Believers are accused of wishful thinking, but that merely glosses over the question as to why the wish is there to begin with.  The wishful thinking is the residue of the hope that is simply a consequence of God’s promise.

Therefore this plan of attacking the truth of Christ is ultimately false.  There are no myths that precede the “myth become fact” as CS Lewis once called it. For this true myth is found throughout salvation history.  It is a “tale as old as time” because it was “in the beginning.”  The Chosen People simply kept the facts straight, but they lived with the same hope as the pagans.  It is no mere story, but history.  God promised it over and over and then delivered “in the fullness of time”.  The power of prophecy, this calling of His shot long before the actual event, is ultimately what sets Christ aside and renders all the other resurrection myths as weak prophets at best.  It is time we finally bury the myth of the resurrection myth to hopefully never arise again!

The Chair of St. Peter and Pope St. Clement

Church, Church Fathers, Holy Orders, Magisterium, , , ,

St. Paul would often close his letters with a personal touch, mentioning those that held a special place in his heart.  His letter to the Philippians is not unique is that regard.  What is unique about this particular letter however is the man whom he mentions and what he says about him.  St. Paul, under the inspiration of the Holy Spirit, speaks of a man named Clement “whose name is listed in the book of life” (Philippians 4:3).  It is rare that the canon of Scripture canonizes a saint, but St. Clement is just such a man.  He was predestined to become a saint and therefore he did.  This Clement, according to Eusebius, became the fourth man to occupy the Chair of St. Peter.  In fact, next to St. Peter he may be the most influential of all 266 of them.

When the two pillars, St. Peter and St. Paul, were both martyred in 67AD the Church barely skipped a beat.  For any other human endeavor, to lose men of this relative importance so close in time (some say it was on the same day), would have signaled the death knell.  Instead the Church kept going and growing because the Apostles had formed the next generation the way that Jesus had formed them.  This next generation, whom we call the Apostolic Fathers, still “had the voice of the Apostles ringing in their ears” (St. Irenaeus’ description of Clement in Against Heresies).  Of these men, St. Clement, as a disciple of not only St. Paul, but also St. Peter, was one of the most prominent.  Although we do not know much about his history, Tertullian tells us he was both baptized and ordained a bishop by St. Peter himself.  He eventually became the fourth bishop of Rome in around the year 91, reigning for 9 years before being martyred during the persecution of Trajan.

A Monumental Letter

The fact that he had both seen and been acquainted with the Apostles gave him a great deal of credibility, but his influence has spread beyond his own time because of a letter that he wrote to the Church in Corinth around the year 96AD.  This letter has been passed down through posterity completely intact with many known copies.  Not only does it give us a glimpse into the life of the early Church, but it gives us the earliest known exercise of Papal Authority outside of Sacred Scripture (c.f. Acts 15).      

St. Paul himself once had to deal with schismatic groups forming within the Church of Corinth.  Some 50 years later, they are at it again.  This time a dispute arose over the liturgy arose and a schismatic group arose trying to expel the Bishop and the Presbyters.  When and how long this went on, we do not know.  What we do know is that it was brought before the attention of the fourth Pope.  He was unable to address it immediately because of a new round of persecutions spearheaded by the Emperor Domitian.  But once the Emperor died in the year 96AD, Clement turned to the issue at hand by writing them a letter.

The letter should be read by all of us, but there are a few points worth noting.  First, he opens with an apology for not addressing the issue sooner (because of the persecution).  This means that he saw it not just as an exhortation, but as a duty.  Second, Corinth is about 240 miles from Ephesus, the home of St. John the Apostle.  Rome is about 600 miles away.  St. John does not deal with the issue, but St. Clement does.  Third is that, the only reason why we have the letter to this day, is because it was received and read as an authoritative statement.  That is, after the letter is received, the schism is put to rest.  Again, how long it took, we do not know.  But we do know that it was.  In fact, the entire Church saw it as an authoritative document as it was read throughout the entire Church.  It was even read in the liturgy in many of those Churches leading many to lobby for its inclusion in the Biblical canon. Finally, we can not forget what was said at the beginning—Clement’s name is written in the Book of Life. If he is disobeying God’s plan for the Church and setting it down a divergent path then we must explain how he is still infallibly among the future blesseds.

Although intended specifically for the Church in Corinth it was relevant to all Christians of the time, and even in our own day, because it clearly demonstrates that the Church hierarchy including Papal primacy was in place before the close of the first Christian century.

The Fundamental Problem

For St. Clement the source of the problem in Corinth is an unwillingness to accept the hierarchy as ordained by God.  He reminds them that the hierarchy of Bishops, Priests, Deacons and Laymen was instituted by the Apostles.  He says that,

“the Apostles have preached the Gospel to us from the Lord Jesus Christ; Jesus Christ [has done so] from God. Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments, then, were made in an orderly way, according to the will of God…preaching through countries and cities, they appointed the first-fruits [of their labors], having first proved them by the Spirit, to be bishops and deacons of those who should afterwards believe.”   


Letter to the Corinthians, (LC) 42

We find a similar structure enunciated in the first century Church manual The Didache (c.f. Chapter 15).

He then goes on to show why a hierarchy is fitting by pointing out that God had ordained such a hierarchy in the Old Covenant which is fulfilled (not abolished) in the New Covenant.  There can be no novelty in worship or in structural hierarchy.  The hierarchy is based not on subjection but mutual dependence.  St. Clement says,

“[T]hese things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behooves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things, being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen.”

LC, 40

The tone of Clement’s letter is very pastoral as he attempts to appeal to them in charity and faith.  But this means only that he waits until the end of the letter to remind them of their duty to obey him.  In fact, it is these latter paragraphs that make it abundantly obvious that Clement is exercising his prerogative based upon his primacy.

In language very reminiscent of St. Peter’s language at the Council of Jerusalem, St. Clement reminds them that the Holy Spirit speaks through him and to disobey will put them in spiritual danger—

“Accept our counsel, and you will nothing to regret.  For as God lives, and as the Lord Jesus Christ live and the Holy Spirit…as surely will he that humbly and with equanimity and without regret carries out the commandments and precepts given by God, be enrolled and chosen among the number of those who are being saved through Jesus Christ…If anyone disobeys the things which have been said by Him through us, let them know that they will involve themselves in transgression and in no small danger.”


LC 58-59

Given the clarity with which St. Clement wrote, it becomes very evident that the Pope is not a late Catholic invention.  In fact, to deny Papal primacy and the hierarchy of the Church is to say that the Church went off the rails even before the death of the last Apostle.  A very dangerous proposition, especially when the Scriptural canon was not even complete yet (John’s Gospel still wasn’t written).  For it is quite clear from Clement’s Letter to the Corinthians that Christians everywhere understood that the Bishop of Rome enjoyed a place of primacy and that each local Church, in union with the Bishop of Rome, had a hierarchy of its own.  And this is why both reading and knowing the Church Fathers is very important for Catholics.

Motives of Credibility

Church, Defending the Faith, Dialogue, Ecumenism, Evangelization, Faith and Reason, Islam, Theology, , , ,

If it is possible to describe a book that has survived for nearly eight centuries as a “hidden gem” then St. Thomas’ other Summa, the Summa Contra Gentiles, qualifies.  As the name suggests, St. Thomas wrote it as a response to the re-emergence of non-Christian philosophy and the rise of Islam.  It is by far his greatest work of apologetics for the Christian faith and in that regard,  it remains a preeminent work and an untapped resource for the Church.  In the first book, he sets out to show both the existence and nature of the Christian God.  In his usual thorough-going manner, he begins by showing how reasonable belief in the Christian God actually is.

Catholics, even down to our own day, are often accused of fideism.  Fideism is the view that religious beliefs are settled only by faith and unsupported by reason.  To be clear, faith deals with claims that transcend human reason.  But they must still be grasped by human reason without doing violence to the human mind and way of thinking.  They cannot be “proven” in the scientific sense, but this does not mean there are no objective reasons why we should believe them to be true.  In an important early question, St. Thomas declares “that to give assent to the truths of Faith is not foolishness even though they are above reason”.

Objective vs Subjective Reasons

St. Thomas uncovers the objective motivations for belief, that is, why someone should believe, and not so much why an individual does believe.  This distinction is rather important because Christianity is often attacked on the basis of subjective motivations for belief.  Whether it is Freud’s father longing or Marx’s opium of the masses, St. Thomas has little interest in uncovering why someone believes (as an aside, you will be hard pressed to find another author, who is as prolific as St. Thomas, that uses personal pronouns less).  Instead he gives four motives for belief in the truth of Christianity.

First, he speaks of the witness of miracles.  Whenever God has spoken those truths that “exceed natural knowledge, He gives visible manifestation to works that surpass the ability of all nature.”  St. Thomas is simply repeating the Johannine principle that miracles should be seen as signs.  Our Lord and the Apostles would preach a message, and to confirm that message came from God, they manifested a physical sign in the form of some miracle.  Public miracles were a regular occurrence in the Early Church because of the need for their strong testimonial power.  In our age, St. Thomas says, miracles are not as necessary and so therefore are not as commonplace.  Nevertheless, “God does not cease to work miracles through His saints for the confirmation of the faith.”  Think of when the Church was an infant in the New World, and how the miracle of Our Lady of Guadalupe resulted in the conversion of 10 million people in less than a decade.  Or think of the Miracle of the Sun and the promise of protection to Portugal.  Or even the Shroud of Turin, the Eucharistic Miracles or the incorruptibility of some of the saints.  All of these defy scientific explanation (and not from a lack of trying) and yet serve as great signs of the truth of the Catholic faith. 

The second motive of credibility as the Catechism calls them (CCC 156) is the mass conversion to Christianity.  In order to be intellectually honest, you must wrestle with the question of how, despite unbelievably humble beginnings, Christianity spread to such epic proportions.  To chalk it up to good fortune is not only too hasty of a dismissal, but also unhistorical for four reasons.  First, it grew “in the midst of the tyranny of persecutions.”  Christianity was illegal for most of its first two and a half centuries.  Why would anyone sign up for it, unless it were true?  Better yet, why would everyone sign up for it?  Conversions came not just from Jews or slaves, but even from the upper classes—“both the simple and most learned, flocked to the Christian faith” St. Thomas says. 

Human nature being what it is, there is a tendency to spurn truths that surpass the human intellect.  That St. Thomas makes a defense of revelation shows just how true this is.  Men are very quick to dismiss those things that they cannot grasp.  Not only that, but Christianity teaches that “the pleasures of the flesh should be curbed” and “the things of the word should be spurned.”  This is, according to St. Thomas, “the greatest of miracles.” 

In an “enlightened” age such as ours, one dominated by the hubris of chronological snobbery, this is most certainly underappreciated.  There was no worldly advantage whatsoever to accepting the truths of the Faith.  Many men and women gave up everything in order to live as Christians.  Perhaps a few would be gullible enough to believe these things, but the Church grew 40% per decade for its first 300 years.  We must take seriously the “democracy of the dead” and not think ourselves wiser than the men upon whose shoulders we stand.

The Miracle of the Church

St. Thomas says that the third motive of credibility is related to the first and the fact the need for miracles in our age has been diminished.  It has been diminished because the greatest miracle (next to the Resurrection) is the Church herself.  One must wrestle with the historical fact of the enduring presence of the Church.  Or, as St. Thomas says, it is not necessary that the miracles “be further repeated, since they appear most clearly in their effect,” namely the presence of the Church.  Lawrence Feingold makes an argument in the form of a dilemma that further illuminates this point.  He says that either the Church spread by miracles, in which case God has confirmed her mission, or it spread without miracles.  Even if the latter is true, it would be no less miraculous to have lasted 2000 years.  Anyone who immerses themselves in Church history and is unafraid to confront the messy human elements, must quickly conclude that the Church as a merely human institution should have failed long ago.  I fear that our own time may, in hindsight, feed this motive of credibility.

The “longevity” argument is often countered by the example of Islam.  St. Thomas, mostly by way of anticipation, shows how it is precisely in lacking the motives of credibility, that Islam is shown to be a false religion.  Muhammad, St. Thomas says “did not bring forth any signs produced in a supernatural way, which alone fittingly gives witness to divine inspiration.”  Secondly, it was spread not by the force of truth, but by the sword.  This is not to whitewash Christian history and say that there weren’t any forced conversions, but that it spread despite being at the wrong end of the sword.  Islam (again even if there are individual Muslims who sincerely choose Islam) has always spread mainly by force which are “signs not lacking even to robbers and tyrants.”  Finally, Muhammad lacks the final motive of credibility, prophecy—”Nor do divine pronouncements on the part of preceding prophets offer him any witness.”

The growth of the Church was prophesied both in the New Testament (c.f. Mt 13, 16) and Old Testament (c.f. Dan 2).  But most striking is the fact that the Old Testament, a collection of books written over the course of hundreds of years, predicted the coming of Christ.  This, if we are to be intellectually honest, cannot be easily dismissed.  His arrival was even predicted within a very specific window of time (c.f. Daniel 9).

In closing, we would be remiss if we did not make an important distinction.  These motives of credibility are reasons why we should believe in Christian revelation.  They clear the way for the infusion of divine Faith, by which we assent to everything God has revealed.  Like all of God’s gifts, there is always give and take.  He gives, but we must take, and we take not by grasping but by removing the impediments we have erected to the reception of the gift.  The motives of credibility help to remove those impediments.

Returning to Our Roots

Church, Church Authority, Creed, Magisterium, Scripture, , ,

One of the recurring themes of the Second Vatican Council was a commitment to return to the sources of the Catholic faith.  Whatever the Council Fathers had in mind by this repeated stressing of the need for ressourcement, the Holy Spirit had His eyes upon the turmoil that was to follow.  Not only would there be a continued proliferation of Protestant sects, there would also be widescale dissent within the bounds of the Catholic Church as well.  Add to that sciences like the Historical-Critical method and the recipe for confusion was complete.  As we approach the 60th year since the calling of the Council, it is time that we take their recommendation to heart and begin to study one of the major fonts of Christian wisdom, the Church Fathers. 

Knowledge of the Church Fathers is woefully lacking among most Catholics and, what little is known, is mainly in the form of apologetical snippets.  Some think it sufficient to  admire the Fathers from afar seeing them as a “great cloud of witnesses”, but not really sure what it is that they witness to.  But, more than just satisfying our nostalgic longings, the Church Fathers, like our human fathers, are vital to our identity as Christians.  A person who has no history, or has forgotten it, is in a very real way less goes through an identity crisis.  Like the amnesiac, they are lost, and, more relevant to the concern here, they are malleable to the suggestions of others who will tell them who they are.  Christians are so easily manipulated into believing falsehoods about the Faith because they do not know their history.  Studying the Church Fathers is the only remedy when Christian identity as a whole is threated.

Revelation as Give and Take

Why is this the case?  Because Revelation is a two-way street.  God is always the Great Initiator, but His communication, to be true communication, must be received.  A message that is neither received nor understood is no message at all.  A second, related principle, is articulated St. Thomas Aquinas, who says that “whatever is received, is received according to the mode of the receiver.”  With respect to the Church Fathers, we must look at them as the ones who truly received the fullness of God’s Revelation.  It was spoken to them in a manner that they could receive it.  It is meant for us too, but it must, in a sense, pass through their hands.  If we want to receive that same message, a message that was given directly to them, then we should look at the way they understood the message.  Their role, as one author has put it, is to issue the “Church’s great Amen” to Revelation.  They received it and said Amen, which means “I agree” or “I got it.”  By tracing what they believed revelation to be saying, we can then give our own Amen.

Now to be clear, we should not expect our beliefs to be the same as theirs.  Revelation wasn’t given to them as a dead letter.  We should expect it to be made more explicit as it is “received according to the mode of the receivers” in each generation.  As both wisdom based on Christian patrimony and human knowledge grows, we become in a certain sense more receptive to the fullness of God’s revelation.  What they received in seed form, we receive as a sapling or a full-grown tree.  All that we believe explicitly, they believed implicitly.  They give us an unbroken chain to the Apostles enabling us to trace the path from implicit to explicit.  So, rather than trying to go back to what they believed exactly (as some antiquarianizers do), we should make sure we can trace what we believe back to what they believed.

It is the fact that the Church Fathers had the “voices of the Apostles echoing in their ears” (St. Irenaeus) that gives them an authoritative voice in the Church.  They are not infallible like Scripture or the Church, but their authority is more in a constitutive sense.  They tell us what the Apostles meant.  All that we believe today must be traced back through their voices because they link us to the Apostles.  If what is believed today contradicts what they say, then it is most certainly a false doctrine.

An Example

Take for example the Canon of Scripture (for a more detailed explanation of the forming of the Canon read this previous post).  We see as early as 96AD in Clement’s Letter to the Corinthians authoritative quotes from 13 New Testament books along side many Old Testament quotations.  He seems to put them both into the category of inspired Scriptures.  Fast forward 50 years and there is almost universal agreement on which books are to be treated as inspired and used in the liturgy with a few exceptions.  By the fourth century we have an official list of the books of Sacred Scripture that was reaffirmed several times since then.  This example is illustrative because, if we want to know which books the Apostles were handing on and constitute true Revelation, then we should go to the men whose hands were open to receive it and not a former Augustinian monk some 1500 years after the event.

The Church does not maintain an official list of Church Fathers, but if such a list did exist, it would likely contain the names of about 100 men.  She identifies a Father using the criteria that St. Vincent of Lerins, himself a Church Father, articulated in the 5th Century.  He said that the Fathers are “those alone who though in diverse times and places, yet persevering in the communion and faith of the one Catholic Church, have been approved teachers.”  They are marked by four qualities: sound doctrine, Church approval, antiquity, and holiness of life.  The latter, holiness of life, can never be overestimated.  Saints not only walk the walk, but also talk the talk.  They live rightly because they believe rightly.  Each Father may have made mistakes because they speculated on questions that had not yet been answered, but when they reliably pass on what was unquestionably believed at the time they wrote.  We know this, not because just one of them wrote it, but because many of them did.  They showed the unanimous consent of the Church in her beliefs.  This is why the First Vatican Council said “it is not permissible from anyone to interpret Holy Scripture in a sense contrary to this, or indeed against the unanimous consent of the Fathers.”

It is with more than a little irony that the prevailing “Spirit of Vatican II” has rejected the Fathers even though the real spirit encouraged revisiting them.  For those who want to defeat that Spirit they would do well to ad fontes!

The Church and the Question of Slavery

Church, Church and State, Church Authority, Culture, Culture of Life, Defending the Faith, , ,

History, it is said, is written by the victors.  Whether this dictum is absolutely true or not can be debated.  What cannot be debated is that history is always rewritten by those seeking victory.  Historical rationalization allows the combatants to demonize their enemies, therefore justifying the annihilation of the culture.  Who can doubt that this has been a weapon in the arsenal of the Church’s enemies throughout the last few centuries?  As of late the enemies of the Church have attempted to rewrite the annals of history in order to paint the Church as indifferent, if not positively in favor of slavery.  In order to show this to be a lie, we must arm ourselves with the truth.

We must first set the stage by examining the world into which Our Lord took flesh.  Christianity arose.  Approximately 1/3 of the population of Ancient Rome were slaves.  All manual labor was performed by them.  In the fiefdom of the paterfamilias they were viewed as human property, essentially chattel, and held no rights.  In this regard Rome was no different from any culture prior to the arrival of Christ, including those encountered by the Jews (more on this in a moment).  Slavery was always viewed as acceptable and absolutely no one questioned the institution.  The only places it wasn’t practiced were those places that could not support it economically because the cost of maintaining the slaves was greater than their output.  This is an often overlooked, but nevertheless very important, point for two reasons.

Ending Slavery as a Practical Problem

First, given that slavery was ubiquitous, ending it as an institution would take power—either physical or moral.  This is why when Moses gives the Law to ancient Israel it says nothing condemning slavery but only how slaves were to be treated (c.f. Exodus 21:26-27, Deut 23:15-16).  And how they were to be treated was far greater than any other ancient culture.  This does not make it right or whitewash the immorality of it, but it does see how God was setting the stage for a moral revolution that would eventually topple slavery in the Christian world.  To condemn it would have been to shout into the wind.  He chose not an ethic, but to form an ethos.  And some of the different Jewish sects like the Essenes caught the ethos sooner than others and refused to practice slavery. 

Those who often try to change history forget that Christianity is a historical religion.  What this means is that God acts within specific cultures and in specific times.  Without understanding the cultural context, we will fail to miss the principles upon which His commandments are founded.  Any criticism of St. Paul for example must first include the cultural context in which he wrote.  To label his household codes (c.f. Col 3:18—4:1; Eph 5:21—6:9) as anything other than revolutionary is to trivialize what he is saying.  He demands that the slaves be treated justly (implying they are people with rights and not property) and that they will have to answer for how they treat their slaves.  While it might be implied that just treatment would include freeing them, he does not explicitly call for this.  This may insult our modern sensibilities towards anything other than absolute freedom, but it is because if the slaves were treated well by their masters, especially in the harsh Roman culture, then they might actually be better off remaining with their masters.  Many of them would have had nowhere else to go.

There is one particular case in which St. Paul did call for the release of a slave because he did have a better place to go (see Philemon 8-14).  Onesimus was a slave who stole money from his master, Philemon, and escaped to Rome.  When he ran into hard times in Rome, he found Paul whom he met at his master’s home in Colossae.  They developed a friendship and Onesimus was baptized.  At this point, Paul tells him he must return to his master and gives him a letter to present to his master.  This is the point where we must read the letter carefully to see what St. Paul was saying.  He tells Philemon that “although I have the full right in Christ to order you to do what is proper, I rather urge you out of love”.  Paul is saying that he could order Philemon to release Onesimus because it is “proper” (i.e. slavery is wrong).  But instead he wants him to release him out of love for his Christian brother.  The only reason he sends him back is so that “good you do might not be forced but voluntary.”  He wants to give him the opportunity to do the right thing for the right reason based upon a fully Christian ethos.

And based upon the history of the Church, Philemon responded just as St. Paul had hoped.  First, because the letter was saved for posteriority, that is, Philemon would not have saved a letter and distributed it if he did not comply with it.  Secondly because we find in the Constitutions of the Holy Apostles that Onesimus was ordained by St. Paul as the bishop of Macedonia.  Onesimus is the first beneficiary of the revolutionary view of mankind set in motion by the God made man.

The Impossibility of Judging Christianity by Its Own Principles

The second reason why we cannot overlook the fact that slavery was ubiquitous in the ancient world is that, in truth, without Christianity slavery would never end.  If we flash forward 1000 years to the end of the first Christian millennium we find that slavery is non-existent in the Christian world.  This condition continued through the Middle Ages so that by the 15th Century all of Europe is slavery free except for the fringes in the Iberian peninsula (under Islamic control) and in certain areas of Russia.  The Muslims were indiscriminate as to who they enslaved—black or white it did not matter.  Once they were run out of Spain and Portugal they went to Africa and joined in the already indigenous slave trade, that is, Africans enslaving and selling into slavery other Africans.  Again, another often overlooked fact that the African slave trade was already an institution long before the Europeans arrived in the late 15th Century. 

With slavery practically eradicated in Christendom, then how did slaves end up in the New World?  The Spanish and Portuguese Christians, living under an Islamic regime for nearly 700 years, had grown accustomed to it.  So when labor proved itself both lacking and necessary in the New World, the Spanish, Portuguese and eventually English turned to chattel slavery once again.  They did this against the very clear and repeated condemnations from the Church.  Beginning in 1435 with a bull Sicut Dudum, Pope Eugenius IV demanded that Christians free all enslaved natives of the Canary Islands within fifteen days or face automatic excommunication.  Over the next 450 years, the Popes unequivocally prohibited the enslavement of any peoples (see this link for a complete list).  With fists full of mammon covering their ears, many of the so-called Catholics simply ignored the Church’s teachings, especially because there was no real way of enforcement.

And herein lies the reason why the facts cannot be overlooked.  The Church’s teaching on slavery as intrinsically evil has been and always will be unchanging.  St. Paul’s Magna Charta of Christian brotherhood in Col 3:26 is forever established.  In this regard Christianity cannot be judged because to judge it, is to judge it based on its own principles.  Put another way, only Christianity taught the evil of slavery and so you cannot judge the principle by the principle itself.  What you can judge and absolutely should judge is Christians themselves for failing to live up to these principles.  For that, many Christians themselves have failed miserably to protect the dignity of their fellow men.  Parents sometimes are blamed for the actions of their children when there is a bad upbringing, but the clarity and insistence of the Church on this issue makes it clear that it was the children themselves who went astray.  What must be absolutely clear is that without the Catholic Church, millions, if not billions of people, would be in physical chains today.  No matter how the usurpers of our post-Christian society may try to paint the issue of slavery, that is a truth they must ultimately contend with.

Preparing for Martyrdom

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Very few men have changed the world as much as Francesco di Bernadone did.  While in prayer one day in a run down chapel in Assisi, Italy, he received a Divine mandate to “rebuild my Church.”    After a false start by literally rebuilding the church he was standing in, he set out to reform the crumbling Church.  In the process, St. Francis as he is better known, became one of the most beloved saints for his radical commitment to Christ and His Church.  But the rebuilding of the Portiuncula was not his only “blunder”.  He also thought he could win the martyr’s crown once by visiting the Sultan and trying to get him to convert.  He failed on both accounts, winning the Sultan’s esteem but not his soul.  Francis may have been called to be a great saint, but not a martyr, mainly because he misunderstood martyrdom.

When pressed, most of us would say that martyrdom consists in dying for the faith.  That of course is part of it, but it is not really the primary part.  The primary part is in the literal meaning of the term martyr.  A martyr is a witness.  And not just any witness, but is a certain type of witness that may end in death, but it need not per se.  That is why we refer to Our Lady as Queen of Martyrs and her spiritual son St. John the Evangelist as martyrs even though they did not die by the sword.  They both attest to the fact that death is not the end or the goal, but a means by which the martyr witnesses to Christ.  Otherwise we would not be able to differentiate it with dying for a cause.  As noble as that might be, it is not the same thing as Christian martyrdom.

Martyrs as Witnesses to What?

The key in grasping the distinction is understanding what it is that a martyr is witnessing to.  He is witnessing to the truth of the Resurrection of Christ and his own personal share in it.  His Master too was once put to death, but by His own power He destroyed death’s hold over Him and all those who are in Him.  “O death where is your victory.  O death where is your sting” (1Cor 15:55).  The Christian martyr may fear the pain leading up to death, but has no fear of death itself.  In fact, her eyes are fixed on the prize, so much so that she is willing to undergo any amount of pain to obtain it.

The hagiography of the martyrs is full of stories of incredibly painful deaths that the martyrs suffered at the hands of their persecutors.  But hardly a single story describes the pain, only the joy.  We might be tempted to think it is merely omitted for the sake of the reader.  Tempted, that is, until we realize that the descriptions of their countenance seems to suggest the exact opposite.  They seem to feel nothing.  They don’t sweat while they are being boiled alive (St. Cecilia), their bodies are riddled with arrows and spears while they continue preaching (St. Edmond), they sing Psalms for 15 days in a starvation bunker (St. Maximilian Kolbe) and they joke while being roasted alive (St. Lawrence).  You might think they felt no pain at all based on the descriptions. 

And herein lies the important truth of martyrdom—they most probably didn’t feel pain.  Or at least, if they did, it was way out of proportion to what was actually happening.  And that is because martyrdom is a gift from God so that the merits of witnessing even to the point of death are given to the martyr.  They are witnessing not to their faith in the Resurrection, but to God’s power that was made manifest through the Resurrection.  The martyr is tried so far beyond human capacities that it becomes so blatantly obvious that it is only by the power of God that a human being could endure these things.  The martyr then is both a witness and an instrument.  Martyrdom is not really about the martyr at all but about God.  It is a very public witness to His power over death as shown by how hard it is to actually kill the martyr.  The witnesses to the martyrdom are left without a doubt that something supernatural has happened, even if they later choose to deny it.

Why St. Francis was Wrong…and Right

St. Francis wasn’t wrong in thinking that martyrdom would fulfill his vocation to rebuild the Church.  He was wrong by not seeing it as the means God had chosen for him to do it.  It was a gift that he tried to seize.  But he was absolutely right in his assessment that it would rebuild the Church.  This is why Tertullian uttered his famous dictum that “the blood of the martyrs is the seed of the Church.” 

God never gives up on man so that when the world goes deaf, He simply speaks in sign language using martyrs.  Trapped in paganism and hedonism, Rome was transformed by the Christian martyrs who witnessed to the power of their God over death (no other god had that) and no fear of pain and suffering.  Roman soldiers thought they were brave until they watched a young girl march to her death with a smile on her face.  After trying to kill her they knew something Divine was happening.  They saw a way out of the maze of their Godless existence.  And the Church grew at 40% per decade into the middle of the fourth century on the preaching of the martyrs.

Martyrs have been and will remain an integral part of the preaching of the Church.  In some times and places they used only words to preach and in other ages, especially those in which the world grew tone deaf to Divine invitations, the preachers were the martyrs. 

One can’t help but see the parallels between our own decadent society and the decadence of Rome that is leading to widescale deafness.  The public witness of many Catholics is falling upon deaf ears so we should expect that God will raise up a generation of martyrs soon.  Our role is to prepare ourselves and the next generation for this eventuality.  Like in all the previous persecution it will come with little warning and those who have prepared well for it will be able to respond to the gift.  Those who haven’t won’t.  But either way, we should expect that they will be coming soon.

On Adding to Scripture

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The great 19th Century Catholic convert from Anglicanism, Blessed John Henry Newman, once pronounced that “to be deep in history is to cease to be a Protestant.”  The Beati was describing his own path to the Catholic Church based on historical study.  But his point was not just that once you study the Church Fathers you will necessarily turn to Catholicism, but that there is an “utter incongruity between Protestantism and historical Christianity.”  He thought the “safest truth” in the centuries old debate between Catholic and Protestants is that “the Christianity of history is not Protestantism.”  A “safe truth” because the sola scriptura of Protestantism is, in principle, a rejection of history (which is just another word for Tradition) in favor of the Bible alone.  Protestantism turned Christians into a “people of the Book.”

Of course, Protestants will counter that this is the only way to protect against the corruption of God’s saving words.  Catholics have added to these words, something that is explicitly condemned in Scripture (Rev 22:18).  For Newman and for Catholics as a whole, they would plead guilty as charged.  Otherwise Scripture is doomed to become a dead letter.  But if it is “living and active” then to be living means, according to Newman, “to change, and to change often.”  In other words, Newman is not only defending what Catholics call “the development of doctrine” but is saying it is an absolutely necessary component of Christianity.

To come to this conclusion, Newman looks at the nature of ideas and the human mind.  Ideas when they pass before different human minds are considered under different aspects.  These different minds will draw different truths from these ideas.  So for an idea like “the sky is blue” two different minds may run along the tracks of different trains of thought and come to two different, though equally true, doctrines.  One may turn to the “color” of the sea and conclude that water is merely reflecting the sky.  Another may turn to the composition of the atmosphere and conclude that it filters light such that it turns the black of space into blue.  Living ideas, that is, ideas that are constantly “carried forward into the public throng” will constantly have new lights shed upon it.  Relevant to the point at hand, if Scripture presents ideas, and these ideas are living in the sense that they are consumed by public minds then you should expect that there be development.

A Bridge Too Far?

That last statement might seem like a bridge too far until we observe the behavior of Catholic and Protestant alike.  They argue about interpretation.  Neither side says “the Bible says this” and leaves it at that.  They argue about the meaning of what the Bible says.  The Biblical ideas meet two separate minds and two separate doctrines emerge.  It is inevitable.  In other words, if you even begin to argue about the interpretation of Scripture then you are already admitting the principle of development.  This is why I said that without development Scripture becomes a dead letter.  It simply says something like “Christ was born in Bethlehem” and says only that thing, not allowing us to draw any conclusions.  Scripture becomes collection of “God facts” of which we simply intellectually assent and then summarily ignore. 

Otherwise, once the ideas of Scripture pass before our minds, we will make judgments upon them and thus develop them in our minds.  Or, as Newman says, “it is characteristic of our minds to be ever engaged in passing judgment on the things which come before them. No sooner do we learn that we judge; we allow nothing to stand by itself.”  It is human nature for ideas to have consequences.  Divine ideas, spoken to man, are no different in this regard. 

All of us have had the experience of encountering a certain passage of Scripture and each time that we do realizing completely different things.  That is because no single term can exhaust all the contents of an idea.  This is especially true of God Who has the power to use an economy of words to convey more content than mere human words can.  As St. Justin Martyr said of Christ, “His sayings were short and concise; for He was not rhetorician but His word was the power of God.” 

Moving from Implicit to Explicit

Take for example Hebrews 11:6, what St. Thomas calls the credibilia—”But without faith it is impossible to please him, for anyone who approaches God must believe that he exists and that he rewards those who seek him.”  In this one sentence all Christian doctrine is contained implicitly.  Everything we believe, all that is in Scripture and Tradition, is connected to this waiting to be made explicit.

It is this movement from explicit to implicit that is described by the theory of the development of doctrine.  In truth Scripture leaves many important and vital questions unanswered.  In other words, Scripture is not wholly explicit.  There are always further implicit truths contained in every explication.  Newman uses the example of the fact that Baptism is necessary for the forgiveness of sins.  But what happens to those who sin after Baptism?  If that question is to be answered then there must be either additional revelation or development.  Our Lord Himself came to fulfill and not abolish the law and the prophets implying a rate of gradual growth in doctrine.  At what point can we say that growth ceased?  At Pentecost, at the Council of Jerusalem, on Patmos with John the Apostle, at Chalcedon when the Biblical Canon was closed, at Wittenberg, or what?

The development of doctrine itself is a biblical principle.  Christianity is not some esoteric philosophy but instead a historical religion.  The Bible itself reveals a plan of progressive revelation.  As an illustration Newman points to the seemingly unimportant meeting between Abraham and Melchizedek and the importance placed upon the ancient priest and his sacrifice of bread and wine in the Letter to the Hebrews.  Does this development cease in that letter or does it continue to progress down to our own day in the doctrine of the Eucharist? 

Once we establish that development is necessary then there is a strong antecedent argument in favor of an authority checking those developments.  To give Revelation without securing it against corruption is not to really have given it at all.  This is his argument in favor of the authority of the Catholic Church as the guardian and preserver of Revelation.  St. Paul and St. John show that heretics, like ravenous wolves, were active in the Church.  As the ideas of Scripture develop over time we should expect more heresies, not less, than the Apostles did. How can Revelation be protected without further doctrinal development, development that not only condemns but clarifies?  The moment you admit the development of doctrine, you must admit an authoritative Church. 

The question then, is not whether there will be development, but how to decipher between authentic development and corruption.  A living Church, guided by the Holy Spirit, is the only possibility for doing this.  After all, revelation that has been corrupted is not revelation at all.  It is lost to history.  And this is why Newman thought that Protestantism suffered not only from being unhistorical, but also untrue.

Faith in Christ

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One of the more controversial teachings of the Second Vatican Council deals with the salvation of non-Christians.  Summarizing the teachings of the Council Fathers, the Catechism says “’Since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partakers, in a way known to God, of the Paschal mystery.’ [GS 22] Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved” (CCC 1260).  The controversy arises not so much in the letter, but in the spirit that followed.  It was interpreted as a softening of the Church’s traditional stance that salvation comes only through faith in Christ.  Once softened, the way became clear for a belief in universal salvation.  While this clearly goes beyond the text, nevertheless the evangelical aftershocks have left the Church’s missionary zeal in the rubble.  In an age where exceptions, rather than proving the rule, become the rule, a certain amount of clarity surrounding this issue will help to reignite the evangelical fires of the Church.

It must be admitted at the outset that like many of the statements of the Council, the teachings surrounding this issue suffer from a certain ambiguity.  That the ignorant can be saved does not mean that they will be saved nor does it even make it probable.  It simply opens a door, something that only the most hard-hearted fundamentalist would refuse to admit.  For nothing is impossible for God.  It is not salvation, at least according to St. Thomas Aquinas, that is improbable but ignorance.

What is Faith?

A few preliminary points are in order at the outset.  First when we speak of faith, we must make the distinction between the object of faith and the act of faith.  The object of faith is a statement about reality and the act of faith is an assent to the reality that has been opened by the statement.  Belief requires an object of belief—no one just believes, he must believe something.  When we speak of having “faith in Jesus” we can only mean that we believe that “there is no other name under heaven and earth by which man can be saved” (Acts 4:12).  So when St. Paul declares we are justified by faith (c.f. Romans 3:23-25), he means that we believe the reality that was opened to us by the Incarnation of the Son and by our assent conform our lives to it.

The saving power of faith illuminates a second necessary point.  The author of the Letter to the Hebrews says that “without faith it is impossible to please Him for anyone who approaches God must believe that He exists and that He rewards those who seek Him” (Hebrews 11:6).  St. Thomas is pointing out what he sees as the content for a “minimum” of faith.  He calls these two fundamental dogmas, that God exists and that He rewards those who seek Him, the credibilia because they contain, at least implicitly, all that God has made explicit through revelation and the Church.

Once he has drawn attention to it, he combines it with the belief that God wishes all men to be saved and concludes that the credibilia have been offered in one way or another to all mankind that has lived apart from Judeo Christian revelation via either the ministry of angels or direct illumination (c.f ST II-II, q.2 art 7).  But he doesn’t stop there because he says that implicit faith is not enough.  It is only an explicit faith in Christ that saves.  The Angelic Doctor says that once the person responds to the credibilia through the workings of Providence He leads the new believer to explicit knowledge of Christ.  With the interior assent to the credibilia and the gift of faith, comes the gifts of the Holy Spirit which perfect that faith.  In other words, ignorance is improbable because, as the Thomist Fr. Reginald Garrigou-Lagrange puts it, “if anybody were to follow the guidance of natural reason in the pursuit of goodness and flight from evil, God would by an interior inspiration reveal not only the prime credibles but also the redemptive power of the Incarnation.”

Salvation and the Man on the Remote Island

St. Thomas rejects the “man on a remote island” narrative because it is too natural of an explanation.  Faith is a supernatural gift by which God, who desires all men to be saved, saves us.  He uses the example of the conversion of Cornelius to demonstrate the principle:

“Granted that everyone is bound to believe something explicitly, no untenable conclusion follows even if someone is brought up in the forest or among wild beasts. For it pertains to divine providence to furnish everyone with what is necessary for salvation, provided that on his part there is no hindrance. Thus, if someone so brought up followed the direction of natural reason in seeking good and avoiding evil, we must most certainly hold that God would either reveal to him through internal inspiration what had to be believed, or would send some preacher of the faith to him as he sent Peter to Cornelius (Acts 10:20).”


De Veritate q.14 a.11 ad 1

In short, if God wills all men to be saved then He would not allow ignorance to get in the way.  Faith comes from hearing, but sometimes it is God Who does the talking.

There is an important corollary to this that, despite not being ecumenically correct should not be overlooked.  Bear with me on this one.  If God moves each and every man from implicit to explicit faith then there are men who, if they remain within certain religions that openly reject Christ as Redeemer, will not be saved.  Push always comes to shove because you cannot both implicitly accept Christ and simultaneously explicitly reject Him.  God’s invitation, for it to be truly accepted, must come with full knowledge and full consent.  Love would have it no other way.  That is why I say this not from a judgment seat but bedside to put to rest the prevailing mentality that non-Christians are “just fine”.  It is time we stoke the embers of the evangelical fires and enter the fray and fight for souls.  We need to stop apologizing for being Christians and start apologizing again for Christ.

Nothing New Under the Sun

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A mega-church pastor in Atlanta named Andy Stanley has written an article in Relevant magazine asking why Christians persist in protecting monuments to the Ten Commandments when, in truth, they no longer apply to us.  Although keeping up with the ramblings of various mega-church pastors could be a full-time job, this particular article merits attention because it is demonstrative of heresies in general and how they seem to persist, especially when believers are cut off from the preservative protection of the Catholic Church.

A native of Sinope in modern day Turkey, Marcion was a shipbuilder who rejected the Old Testament.  He desired to strip Christianity of anything Jewish and any connection to the Old Testament.  In his view, Christ came to undo the work of the Creator.  He even went so far as to produce his own set of Scriptures, removing the Old Testament along with any references to the Old Testament in the New Testament and any suggestions that we would be judged by God.  Within the plan of Divine Providence, Marcion of course moved the Church along by encouraging her to make explicit the role of the Old Testament in the life of the Church.

The Law and Historical Christianity

Pastor Stanley and the second century ship builder are, in a very real sense, kindred spirits.  For truly, there is “nothing new under the sun” when it comes to heresies.  They are simply recycled throughout the ages.  That is why Blessed John Henry Newman’s maxim rings true—“to be deep in history is to cease to be a Protestant.”  Pastor Stanley’s error is not just theological but historical.  He claims that “the blended model began as early as the second century when church leaders essentially kidnapped the Jewish Scriptures and claimed them as their own.”  This is simply rehashing what Marcion said and he interprets the Church’s clarification as “kidnapping” the Jewish Scriptures.  In other words, he is saying that Marcion was right. 

Interestingly enough, many German Lutherans became Marcions under the Nazi regime for obvious reasons.  To be clear, Pastor Stanley is not suggesting anything like this (he does in fact condemn it).  But his doctrine necessarily leads to that no matter how unwittingly he proposes it.  This is the nature of heresies, they always lead to a dead, and sometimes even deadly, end.  Given enough time, what is implicit will always be made explicit.

The Law and the New Covenant

That is why it is instructive to cut off his error at its roots, especially because it is a common one.  In essence, his thesis comes at the end of his essay—“While Jesus was foreshadowed in the old covenant, he did not come to extend it. He came to fulfill it, put a bow on it, and establish something entirely new.”  The error really comes in equating the Old Covenant with the Law.  There was not a single “Old Covenant” but instead God made a series of covenants with man, beginning with Adam and ending with David, all of which culminated in the New Covenant that is sealed in Christ’s blood.  Nowhere in Scripture does it suggest that Jesus was “establishing something entirely new.”  The new wine and new wineskins are like the old wine and wineskins, even if they are new. 

The question, and it was one that the early Church had to wrestle with (c.f. Acts 10-20), was what role the Jewish law would play in this New Covenant.  That it was to play a role was clear when Our Lord said, “Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished” (Matthew 5:17-18).  For Pastor Stanley and many like him Jesus came precisely to destroy the Law.

St. Augustine in his famous treatise on the Sermon on the Mount said that to “not abolish the law but to fulfill it” can be taken in two ways, both of which are applicable to Christ’s words.  First to fulfill means to add what is lacking.  Augustine says, “he who adds what is lacking does not surely destroy what he finds, but rather confirms it by perfecting it.”  For Pastor Stanley, addition comes by way of subtraction.  You need only one commandment—“love one another as I have love you”— but he would have this commandment demolish the foundation of the Law rather than building on it.  No wonder he calls out Chick-fil-A for closing in observance of the Sabbath.  His one commandment says nothing of loving God, a commandment that surely requires more than keeping the Sabbath sacred but most certainly not its exclusion.

Christ also fulfilled the Law by doing everything that was in it.  He did this not just to show it was possible, but to make it possible for us as well.  In Christ, the impossible becomes possible.  Ethics becomes ethos as the Divine Stonemason moves the law from the stone of Sinai to the stone of our hearts.  The Ten Commandments cease mere laws, but prophesies.  Christians “shall keep the Sabbath” and “shall not kill, lie or steal.”

As further proof that Christ does not want to abolish the law, He devotes much of His Sermon on the Mount to how it will be fulfilled.  He does this by precisely using the Ten Commandments as the model.  “Moses said, but I say to you…”  So clearly He has no intention of abolishing the Ten Commandments.  But what about all the other Old Testament precepts?  Some of them, particularly the ceremonial aspects will find their fulfillment in the rites of the New Covenant.  Other precepts, especially some of the moral ones will remain in place.  Still, if we examine the issue honestly, there is still not enough guidance.  This reveals the larger error that Pastor Stanley makes and, unfortunately, many other Christians with him .

The aforementioned quote of Newman is really an indictment that Protestantism is not the Christianity of history.  Sola Scriptura necessitates that view because they are rejected a historical explication of Christian dogma in favor of one based solely on the Bible.  The problem with this however is that it is a dead Christianity because much of the Bible only makes Revelation implicit.  Which aspects of the Mosaic Law are binding and which are not is never explicitly told to the Biblical reader.  Instead what is implicit in Christ’s words must be made explicit.  This explication must happen under the guidance of the Church, led by the Holy Spirit “who guides us to all truth” through the Church.  Once a Protestant turns to the Church Fathers and sees the unbroken line of belief to what the Apostles taught, errors such as Pastor Stanley’s are never made.  Christ did not make something entirely new, he added the necessary ingredients to Judaism to make it Catholic.  But if you reject the Catholic Church outright then you necessarily will think He must have started something new.

Being closing we would be remiss in neglecting Pastor Stanley’s fundamental question as to why Christians should insist on the presence of monuments of the Ten Commandments instead of the Sermon on the Mount.  Perhaps Pastor Stanley’s suggestion is a little self-serving in that he is looking for a place to actually read and study it.  But in theory there is no particular reason why we could not use the Sermon on the Mount instead, although it is, admittedly, a little long.  But the Ten Commandments, especially in a post-Christian culture can be very effective for the same reason that God gave them first.  The law was given so that the people became aware of their inability to keep it and would cry out to God for redemption.  Sometimes the bad news is just as effective as the good news.

Who were the Magi?

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Throughout history there has been a universal fascination with the event of Epiphany.  One cannot help but wonder about the experience of the Magi as they traveled a great distance to meet the King of Kings.  But why did they come?

Explanations of the Star

There have been a number of possible explanations offered as to what drew the Magi to Bethlehem.  We know of course that they were following a star, one that they had been looking for.  The first explanation is the one that has been offered by several Church Fathers and Doctors of the Church (such as St. John Chrysostom and St. Thomas Aquinas for example).  We could categorize theirs as wholly supernatural.  From the perspective of faith, the description of the star in Matthew’s Gospel, especially how it stops and starts again, sounds eerily famililar—almost like the description of the shekinah cloud as Israel left from Egypt.  The Star went before them the whole of their journey, so bright that it was even visible in the daytime.  It also traced a rather odd course for a celestial body.  First it went from east to west but then stops over Jerusalem (where it disappeared).  It then moves from north to south as it guides them from Jerusalem to Bethlehem and remains over the house where Our Lord was to be found.

In more recent times, some scientists have put forward a more “natural” explanation as an alternative.  In his book, Star of Bethlehem, astronomer Konradin Ferrari d’Occhieppo says that around 7-6BC there was a great conjunction of Jupiter and Saturn in the sign of Pisces which would have been bring enough to merit consideration for the star.  It would have captured the imagination of the Magi because Jupiter was the star of the highest Babylonian deity and it was lined up alongside Saturn which was the cosmic representation of the Jewish people.  Other scientists have offered similar explanations including a great movie called The Star of Bethlehem.  What is left unexplained in these natural accounts is how the “star” disappeared and reappeared in the same spot and how it suddenly changed its course.

There might be a tendency to reject the natural in favor of the supernatural because it seems take away from the miraculous event it was foretelling.  In either case though it is the same God Who is guiding the star.  All creation finds its meaning in Christ so that God, when He set the world in motion, could have set the heavenly bodies in such a manner as they would converge to form a bright appearance at the moment of Our Lord’s birth.  All of history is His story.

The Meaning of Epiphany

God is omnipotent in His Providence because He reveals Himself to the world through events.  If we examine the meaning of the star as revealing the God Who became man, then the most plausible explanation is one that combines both explanations.  The scientific explanation (either the conjunction of the two planets or another explanation) would have led the Magi to Jerusalem.  They would have gone as far as they could by human reason.  To find the King of Kings they would need revelation.  So, they had to consult the Jews who were the keepers of God’s revelation.  With the star’s reappearance, they were guided by some visible supernatural sign. This explanation would enable us to read literally the text that says that the “star stopped over the place where the child was” (Mt 2:9).  For a star to lead them to a specific house one would imagine that it would have had to be very close; something akin to the Miracle of the Sun witnessed by 70,000 people in Fatima, Portugal 100 years ago.

There is a second meaning of the event as well that comes to the front when we ask who these Magi were.  They were either astrologers or astronomers, although there was not necessarily a distinction between the two in the ancient world.  The planets are named after their deities because they believed that the heavenly bodies ruled over the events of man.  They studied the heavens in order to divine what was to happen on earth.   With or without the knowledge of Balaam’s prophecy in Numbers 24:19, (“there shall come a Star out of Jacob”), they would have considered the bright star to mean something significant.  Once they witnessed the extraordinary action of the star, they would have realized that it was the child himself that was directing it.  As Pope Benedict puts it, they would have come to realize “[I]t is not the star that determines the child’s destiny, it is the child that directs the star.”

The Magi embarked as pagans, but they return Christians.  The seeds of truth found in their pagan religions have led them to the fullness of God’s revelation.  God may have left traces of His truth in creation and in the minds of men, but that all changed at the coming of Christ.  As St. Gregory Naziazen says, astrology came to end because all stars from that point on followed an orbit traced by Christ.  God has personally come to meet man and from that point forward man would be able to approach Him.

Christ is the great demythologizer.  The world is no longer governed by forces in the heavens but instead by the God Man.  They approach a little baby who looks like every other human baby, and yet this little child can move everything within creation to suit His purposes.  Their gods, if they existed, would have to obey this infant.  They are not disappointed when they meet this child without any stately appearance but instead pour expensive gifts upon Him.  The Magi come pagans and leave Christians.

The Idolatry of Marriage

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In a society that finds its foundation, marriage, crumbling, one can’t help but ask why so many marriages fail.  There is no shortage of theories—a search of the internet yields close to 22 million hits and counting.  They usually boil down broadly speaking to a few categories related to economics, communication and emotional availability.  While these may be the reasons listed, they are mere symptoms of the real cause.  Marriages fail when marriage itself becomes an idol.

As Christians, we believe marriage is sacred, not just because it was instituted by God, but because it was instituted to serve as the primordial sacrament.  Marriage, for anyone with even a modicum of Biblical knowledge, is the primary image that God uses to describe His relationship with mankind.  He proposes throughout the Old Testament (c.f. Is 62:5), marries mankind in the Incarnation, consummates it on the Cross (John 19:30) and invites all of creation to the wedding feast (Rev 19:7).  All of this however is prefigured in the opening words of Genesis.

Marriage in the Beginning

When Adam is made, he is given dominion over all the earth.  He has everything at his disposal, and yet He is alone with no one to share it with.  He looks at the animals, and, despite them being bodily creatures like himself, he is unable to find a suitable mate to share those things with.  Then God puts Adam into a deep sleep and from his rib He creates Eve.  When Adam looks upon her he knows he has found that mate because, even though she has a body like the animals, there is something different about her as well.

What is it that is different?  Through her body, he discerns two things.  First that she is a person and no mere animal—a person made in the image and likeness of God.  Second, that because she is “bone of my bone and flesh of my flesh” he is made for communion with her and vice versa.  In seeing the image of God, the image that sets her apart from the animals, and knowing that he is made for communion with her, he knows that he is ultimately knows that his communion is an image of the communion that he is to have with God.  It is considered the “primordial sacrament” because it is a sign of the ultimate communion that is to come—the one flesh communion of God and man in the Incarnation and the communion of saints with the communion of the Trinity. 

This natural desire that Adam experienced, this same natural desire to unite in marriage that we all experience, is meant to serve as a signpost to the infinite desire to be united to God.  But living outside of Eden the sign has faded.  Now two fallen people come together and are mostly just trying to get along.  Getting along even though they came into the nuptial pact expecting that infinite desire, the same desire that drove them to marriage in the first place, to be fulfilled.  This is why Our Lord saw the need to elevate it to the status of a Sacrament and repaint the sign in his Blood.  Now the Sacrament brings about the thing signified, union between the spouses in Christ begets union with Christ.

 

 

But even when it is not received as a Sacrament it is still a sacrament.  And herein lies the problem.  Whenever an image is confused for the real thing, the image becomes an idol.  When marriage is entered into with the expectation that it will lead to ultimate fulfilment it is doomed to fail.  The image/idol disorientation is what has lead many people to give up on marriage completely.  Once it becomes an idol it is emptied of its meaning.  Even those who decide to get married are in a precarious position because in idolizing it they are expecting their spouse to fill the God-sized whole in their heart.  When the emotional newness and excitement wears off, or their spouse turns out to be less than they were expecting (and how could they not have been?) or when someone else stimulates that excitement, they blame their spouse for not fulfilling their needs.  They are expecting their spouse to bear an infinite weight and are ultimately disappointed when they can’t.  The failure to see this is why most people who get divorced once do so multiple times afterwards.    

Raising Expectations

To think everything that has been said so far is simply a summons to lower expectations is to miss the point.  In fact it is the exact opposite.  Again as the primordial sacrament it still points to the thing signified—the union between Christ and the Church.  Instead marriage must be modeled upon that.  What does that mean practically?  First that the spouses must be willing to give of themselves completely to each other.  We only find meaning in life by making a sincere gift of ourselves (Gaudium et Spes, 24).  We only find ourselves by giving ourselves away and marriage is the place where this happens for most of us.  Marriage as an idol is focused merely on what we get out of it and when the ledger goes into the red it is time to move on.  But marriage as a sign means giving.

Marriage is not only giving, it is also taking—as in “do you take X to be your lawfully wedded …?”  Christ not only gives but receives.  Marriage requires not just a gift of self, but a reception of the other person’s gift.  This means seeing the other person as a gift and receiving the gift, brokenness and all.  Christ receives His Bride the Church with all her blemishes so that she might be made holy and spotless (c.f. Eph 5:25-30).  It is this receiving of the other that is usually the most difficult in practice.  And it is only when you see marriage as a sign, a faded and blurry sign at times, and not as an idol, that it is even possible. 

Christians unfortunately have failed to live marriage as a sign to the world.  It began when Luther de-Sacramentalized marriage making it essentially a secular institution.  The Church still recognizes all valid marriages between Baptized Christians as a Sacrament precisely so that the grace of the Sacrament can overcome the secularizing weight.  This secularizing of marriage has even crept into Catholic circles and is really at the heart of the push for giving Communion to those in irregular unions.  Now the sign must become a counter-sign to the world and we must, as Catholics, let the truth of marriage shine forth.

Light in the Darkness

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At the close of the Great Jubilee Year of 2000, Pope St. John Paul II drafted a blueprint for the Church in the next millennium in his Apostolic Exhortation Novo Millennio Ineunte.  Through his Petrine office, the Pope played the prophet by emphasizing that the Church must  “shine ever more brightly” in the third millennium.  Not prone to echo merely pious sentiments, the Holy Father’s words are a clarion call to us Catholics living in dark ecclesial times especially by reminding us that Church’s luminosity is nothing more than a reflection of the light of the face of Christ in every historical period.  Darkness sets in then when we have “not first contemplated His face.”  Confronted with scandalous silence piled upon scandalous actions, many Catholics feel abandoned by the Church.  But once we allow the prophetic character of JPII’s program for restoring the Church’s luminosity to invigorate our lives we realize that it is not the Church that has abandoned us, but we the Church.  By failing to contemplate the face of Christ we are incapable of “letting our light shine before men”(c.f. Mt 5:16).  But if we listen to what the Successor of Peter told us almost 20 years ago, we can find a path back to the light.

Before outlining his program, we would be remiss if we ignored an important point that the Holy Father makes: “We are certainly not seduced by the naive expectation that, faced with the great challenges of our time, we shall find some magic formula. No, we shall not be saved by a formula but by a Person, and the assurance which he gives us: I am with you!” (NMI, 29).  Notwithstanding, the program is not something new but a revitalization of those practices that are at the heart of the Christian life.   These things are pathways to the face of Christ.

The Plan…

The first is a commitment to a holiness that is devoid of any mark of “minimalist ethic and a shallow religiosity” (NMI, 30).  We must each strive to attain a “high standard of ordinary Christian living” by which we judge everything on a scale of sanctity.  What I mean by this is that we live in a detached manner asking whether each and everything we do is contributing to our holiness.  God is, by His loving Providence, is providing at each and every moment means to grow in holiness.  We need only say yes and fully embrace what He has planned to give us from all eternity.

The “scale of sanctity” is related to the second pillar of the saint’s program: grace.  Fidelity to grace is the key to growing in holiness.  The pursuit of holiness is not enough because it is not something we can ever obtain on our own.  It depends solely upon how much sanctifying grace we are given.  As the word grace (gratis) suggests it is pure gift.  What that means is not that we must sit back and wait for it, but that we must be active in receiving the gift.  Receptivity and passivity are not the same thing.  We must have the docility to receive it in the manner in which God intends to give it to us, but also seeking out those encounters in which God bestows those gifts.

The remaining three pillars are related to those encounters.  The first is the rediscovery of the face of Christ in the Sacrament of Penance (c.f. NMI, 37).  Mercy is for the contrite and it is through the Sacrament of Penance in which our contrition and Christ’s mercy meet.  In an age in which sin remains bound by self-appointed victimhood, freedom is found by approaching the mercy seat of the One Who became a willing victim for us.  These true encounters with Christ, mediated by a Priest, should be frequent enabling us to see them as necessary even when our sin is not grave.

Likewise, the Sacrament of the Eucharist must be restored to a primacy of place.  The Pope “insist[ed] that sharing in the Eucharist should really be the heart of Sunday for every baptized person” (36) but we should be willing to go further and make the sharing of the Eucharist the heart of every day.  By contemplating the face of the suffering and resurrected Christ in the Eucharist, we are being conformed to Him Mass by Mass.  If we really believe that Christ is present and the source of all life, “where else would we go” but to Mass?  Our Lord will not be outdone in generosity so that when we generously make ourselves available for Daily Mass, we find it harder and harder to stay away.

Marked by the communal prayer of the Eucharist, we must also contemplate the face of Christ in prayer.  Prayer, especially mental prayer, is the ordinary means God uses to gift us with His grace.  Reading the signs of the times, especially the “widespread demand for spirituality,” the Pope called upon the Faithful not only to pray, but to be educated in the art of prayer.  This meant going the great spiritual masters of the Church like St. John of the Cross, St. Teresa of Avila and St. Thérèse of Lisieux.  More explicitly the Holy Father is saying that rather than looking elsewhere, especially in New Age spirituality, for “methods” of spirituality, that we should all re-connect with the mystical tradition of the Church.  All too often Catholics are told to pray, but in truth do not know how to.  Therefore parishes should become not just places of prayer, but schools of prayer where prayer is taught.

…And the Difference it Makes

While this plan will help individual Christians, it isn’t immediately apparent how it will help the Church.  Holier lay people aren’t going to fix corrupt prelates, especially when those prelates sit in the high places of the Church.  To see things this way however is to make a very worldly mistake, namely, seeing the Church as an institution and not as an organism.  The Church, the Mystical Body of Christ, is the extension of the Incarnation throughout time (c.f Mt 28:20 and this previous post).  The Church is holy because Christ is the Head.  The Mystical Body is holy because it has the Holy Spirit as its soul.  All those who share the indwelling of that same Spirit are members of that body.  But it also has members that have become diseased and are no longer capable of acting as parts of that same body. And just as a body has varied means to heal diseased parts of the body, so too the Church has the same power because it is always the Person of Christ who acts, even if He uses other members of the body as instruments.

Holy Members of the Church, both Militant and Triumphant, are healthy members of the Body that act to heal the diseased members of the Body.  They represent the true hierarchy of the Church.  The hierarchy of the Institutional Church, a hierarchy that will disappear, is meant only to be a sign of the true hierarchy.  Sometimes it fails as a sign and that’s when it is incumbent upon the true hierarchy to step up—not to lead the Institutional Church per se, but to be translucent members allowing the light reflected from the face of Christ to shine through them.   And if we put St. John Paul II’s plan into action and seek his intercession, that will be enough to heal the Church and be a light to a desperately dark world.

God’s Choice?

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As criticism continues to mount against Pope Francis amidst this time of ecclesiastical turmoil, a growing number of peacemakers have emerged, who, in an attempt to diffuse the situation, are quick to offer the reminder that “he was chosen by the Holy Spirit.”  One can certainly appreciate the attempt to maintain unity.  Especially because the Pope is the most visible sign of Catholic unity.  But this path to peace is a theological dead end.  The Pope is not “chosen by the Holy Spirit”, at least in the sense that the peacemaker means it.  Cardinal Ratzinger, the future Pope Benedict XVI was once asked whether the Holy Spirit is responsible for the election of a pope to which he replied:

I would not say so, in the sense that the Holy Spirit picks out the Pope. . . . I would say that the Spirit does not exactly take control of the affair, but rather like a good educator, as it were, leaves us much space, much freedom, without entirely abandoning us. Thus the Spirit’s role should be understood in a much more elastic sense, not that he dictates the candidate for whom one must vote. Probably the only assurance he offers is that the thing cannot be totally ruined…There are too many contrary instances of popes the Holy Spirit obviously would not have picked!

In his usual pedagogical succinctness, the Pope Emeritus gives us several important reminders, not only on the election of the Pope, but also on the nature of the Church, especially in times of crises such as we are currently facing.

The Holy Spirit and the Conclave

As Benedict is quick to point out, one need only study history to see that this hypothesis is highly questionable.  History is rife with scoundrels who came to occupy the Chair of Peter.  It is always a good idea to study Church history and remind ourselves of this, especially because most of us have lived under the reign of popes who became saints.  It is only with great intellectual dexterity that we could admit that the Holy Spirit “picked” both these saints and someone like, say, Pope Alexander VI.

One might object that, even if it is a highly informed one, Cardinal Ratzinger was just offering an opinion (“I would say so…”).  The tradition of the Church would suggest otherwise.  Lex orandi, lex credenda—as we worship, so we believe.  The Church, among her various liturgies, has a Mass for the Election of the Pope.   The Church Universal prays that the Conclave will be docile to the promptings of the Holy Spirit.  This implies that they can also operate under the promptings of mixture of other spirits as well.

Free will of the Cardinal electorate then is operative and “anyone” can be chosen.   Yet we are also treading on the horizon of free will and Divine Providence.   The man chosen to be Pope will be God’s choice, but only in the sense that the papal election, like all things, falls under God’s Providence.  We may be certain that the Holy Spirit directly wills the election of a given man as Supreme Pontiff, but through the mystery of Providence will allow another to take his place.

Our Lord told St. Peter that the gates of hell would not prevail against the Church.  What He meant by this was that no matter what, the Church would not fail.  The Barque of Peter may take on water, but it will never sink.  The Holy Spirit will allow the Church to take on water, but will always keep her afloat.  That is the extent of His protection.

This however is not the end of the story because of God’s Providence.  Regardless of whether it is a good Pope or bad, the Church will always get the Pope it needs.  Providence dictates that God will always provide the People of God with what they need.

Reading the Times

There may be a mutiny on the Barque of Peter and the Holy Spirit will pick a strong captain to lead a counter-mutiny, stopping the flow of the water.  Or, He may allow another man who joins the mutiny and ignores the water that continues to flow onto the boat.  Eventually all the compartments are flooded, washing the mutineers overboard.  The end result is the same, the corruption has been washed away and the Church was given exactly what she needed.

In a very real sense then the Pope is always God’s choice but only as an instrument.  As a type of the Church, Israel shows us this.  History continually moved in the direction towards the coming of the Messiah, the only question was whether the king and the people would cooperate.  Israel would flourish, grow fat, play the harlot, be chastised, and continue through the remnant.  This pattern is revealed so that we will come to recognize and expect it in the Church.  Either way history will continue to move towards the Second Coming.

In turbulent times this ought to serve as a great comfort.  The infestation of corruption in the Church is finally coming to a head and God is going to root it out.  He will use Pope Francis as his instrument.  The only question seems to be which type of captain Pope Francis will be.  Either way these scandals should not push us towards despair, but should instill hope into us.  God will not be mocked for sure, but neither will He ever abandon His people. He is always on the lookout for co-redeemers—those people who will pick up the Cross with Jesus and lay down their lives for the Church.  Only acts of reparation will repair the Church and each of us has an obligation to do this.  Every man must come on deck, stem the mutiny and start bailing water or risk being carried overboard.  “Penance, penance, penance!” the Angel of Portugal told us through the children of Fatima.  The time is at hand.  Our Lady of Fatima, pray for us!

St. Catherine of Siena and the Latest Church Scandal

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For anyone who thought that the clergy sexual abuse scandal was something that was left in the past, the recent revelations regarding former Cardinal Theodore McCarrick have shown that the cancer has metastasized.  Round two promises to be uglier than round one, especially since the former Cardinal’s actions were widely known throughout the American Church and beyond.  The laity could be excused for harboring a feeling of déjà vu, especially given the overall weariness with feeling like sheep without a shepherd.  They might even be excused for looking for looking for ways to take matters into their own hands; might that is until they read the writings of one of the Doctors of the Church.

St. Catherine and the Dialogue on the Clergy

Best known for her ecstatic dictation of a dialogue with God the Father, St. Catherine of Siena lived in an era marked by clerical corruption.  In fact, she was instrumental in reforming the Church by executing some of the very things the Father dictated to her.  There are large sections in her Dialogue in which God tells Catherine what must be done about sinful clergy.  These words, rooted deeply in the Gospel message are particularly relevant for lay people today and merit special attention given the state of the Church today.

The Father begins His dialogue with Catherine reminding her of the great dignity of priests and prelates regardless of their personal sin.  He tells her that “it is impossible to have a greater dignity than theirs” because He has made them “My Christs” (Dialogue, 113).  This dignity attaches to the office and thus cannot be wiped away no matter how often the clergy attempts to deface it through personal sin.  He is well aware that with this dignity comes a great responsibility and that “by sinning they are abusing the souls of their neighbors” and will one day have to answer for it; “Their dignity in being My ministers will no save them from My punishment…they will be punished more severly than all the other because they have received more from My kindness.  Having sinned so miserably they are deserving of greater punishment” (121).  But from the perspective of the laity there is always a certain dignity such that “To Me redounds every assault they make on My ministers.”  He goes on to say that “a person can do no worse violence than to assume the right to punish My ministers” (116).  What the Father is reminding us is that it is the Church’s role to punish the sinful clergy and not the laity (unless appointed by the Church to do so).  This applies even when the Church seems to ignore it or turns a blind eye.  This, as we shall see in a moment, does not mean the laity need to act like sheep led to the slaughter but that they have an active role in bringing about justice.

This role is revealed to Catherine by the Father when He begins “to show her the wretchedness of their [the sinful clergy] lives” (121).  First He describes how the sin is made manifest in their unwillingness to correct others.  The ministers “let My members grow rotten for want of correction…because of fear of losing their rank and position or because they themselves are living in the same or greater sins.”  It is as if they are blind leaders of the blind (117).

The Sins of the Clergy

And what, besides human respect, are these “same or greater sins”?  The Father “reveals these miserable sins of theirs,” the “stench which displeases not only Me…but the devils as well.”  These sins are the sins which are so hateful to Me that for this sin alone five cities (Sodom, Gomorrah, Admah, Zeboiim and Zoar) were struck down by My divine judgment.  For My divine justice could no longer tolerate it, so despicable to Me is this abominable sin…So you see, dearest daughter, how abominable this sin is to Me in any person. Now imagine how much more hateful it is in those I have called to live celibately” (124).

These words may have been spoken in the 14th Century, but they are as relevant today as they were then.  The parallels to our situation today are uncanny so that through St. Catherine God the Father has left us a blueprint for how the laity ought to respond .  Catherine grasps that these sins are revealed by Providential design.  The Father says, “Sometimes I reveal these miserable sins of theirs to My servants (just as I did to you) so that they may be even more concerned for their salvation and hold them out to Me with greater compassion, praying for them with sorrow for their sins and the insult they are to Me ”(124).  God the Father wants the laity to bring these sinful clerics before Him in merciful prayer so that He might be further glorified in His mercy.  Of this response, many of our contemporaries have already spoken.  But Catherine knows the Father is asking for more from us when she pleads, “O eternal Father, be merciful to Me and to these creatures of yours!  Otherwise take the soul from my body, for I do not think I can stand it anymore. Or give me some respite by showing me where I and  Your other servants can find refuge so that this leprosy will not be able to harm us or deprive us of our bodily and spiritual purity” (124).  She begs the Father how it is that she might escape this leprosy that is infecting the Body.  The Father tells her, “charity will make you put up with your neighbors with true patience by enduring pain, torment, and weariness no matter what their source. In this way you will flee and escape the leprosy” (124). In short, the Father is asking St. Catherine and each one of us not only for prayer, but for penance.  He is calling upon the laity in a very specific way “to fill up in their flesh what is lacking in Christ’s afflictions for the sake of His body, which is the Church” (Col 1:24).

From within the context of the renewed universal call to holiness, God has providentially arranged for the outward show of sanctity of the Church to depend in a very particular way on the laity.  In an age infected with clericalism this is a most important message.  If the laity are truly to be God’s other “Christs” as well, then they must continue His mission of reparation.  This trial by fire is a clarion call in an ecclesial environment that has shunned penance for generations.  Now the future of the Church depends upon it.  The Holy Spirit may have promised it would not fail, but a renewed laity can make it thrive.  That renewal begins with lives dedicated to penance and reparation.  St. Catherine of Siena, pray for us!

On Finding Wayward Shepherds

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In the second chapter of his letter to the Galatians, St. Paul details his encounter with the first pope upon his visit to Antioch.  The Apostle to the Gentiles called St. Peter to task for withdrawing from the Gentiles and eating only with the Jews out of fear of offending the latter.  Knowing that their faith was weak, St. Peter did not want to scandalize them and so, out of a misguided sense of charity, he pretended to agree with them.  St. Paul was, of course, right.  St. Peter failed pastorally to shepherd his entire flock.  The truth can never be a source of scandal and it is no act of charity to water down the faith.

This event is favorite for non-Catholic apologists for arguing against the primacy of Peter.  After all, they reason, if Peter is the infallible head of the Church then how could Paul question him and find in him in error?  Therefore, the Apostles were all equals and the Catholic doctrines surrounding the papacy are false.  Of course, they read far beyond what happened.  Nowhere does St. Paul challenge St. Peter’s authority to rule, only his exercise of that authority.

Putting aside its apologetical value, this particular passage serves as a guiding light for Church management, especially in times when error is being propagated by those in authority.  One can see the great wisdom of the Holy Spirit in inspiring St. Paul to recount this event because it serves as an example for both prelates and their subjects.  From the perspective of the prelate, we are given an example of humility so as not to disdain correction from those who are “lower” than them.  From the perspective of the lay faithful it provides an example of both zeal and courage to correct those in the hierarchy.

What is Scandal?

First, a word about scandal.  In English this word tends to be understood as referring to an action that leads to public disgrace.  But in the theological sense the word has a more precise meaning.  The word comes from the Greek skándalon which means “a stumbling block.”  Specifically it refers to some action that creates a moral stumbling block for another person.  St. Thomas defines it as “something less rightly done or said, that occasions another’s spiritual downfall.”  The Angelic Doctor goes on to categorize scandal into two types: active and passive.  Active scandal, that which has as its reward a millstone, is “when a man either intends, by his evil word or deed, to lead another man into sin, or, if he does not so intend, when his deed is of such a nature as to lead another into sin: for instance, when a man publicly commits a sin or does something that has an appearance of sin.”  Passive scandal is when “one man’s word or deed is the accidental cause of another’s sin, when he neither intends to lead him into sin, nor does what is of a nature to lead him into sin, and yet this other one, through being ill-disposed, is led into sin” (ST II-II, q.43, a.1).

In short, scandal always pertains to an act that is in some way public in the sense that many people know about it.  One should never make public what was strictly done in private as the accuser would then be the cause of scandal rather than the perpetrator.  What happens in private should both remain and be corrected in private.  But in either case it is an obligation of charity to issue a correction.

The Obligation to Correct

Why is there an obligation?  By way of analogy, St. Robert Bellarmine, a Doctor of the Church helps to illuminate why this is:

“As it is lawful to resist the Pope, if he assaulted a man’s person, so it is lawful to resist him, if he assaulted souls, or troubled the state, and much more if he strove to destroy the Church.  It is lawful, I say, to resist him, by not doing what he commands, and hindering the execution of his will.”

While the saint mentions the Pope specifically, what he says applies to Bishops, Priests and Deacons.  If you saw a prelate beating a man physically you would stop it and you should do likewise if he is beating him spiritually.  St. Thomas Aquinas goes a step further saying that it is an act of charity not just towards the rest of the sheep but also towards the prelate as well because the scandalous behavior puts the prelate’s soul in great danger.  He, who has been given much, will have to answer for much.

St. Thomas says that “like all virtues, this act of fraternal charity is moderated by due circumstances.”  What he means by this is that we must not only be aware of our obligation, but also the manner in which we exercise that obligation.  While criticizing a prelate does not make you “more Catholic than the Pope” the manner in which you do it should make you just as Catholic as the Pope.  That is we should never forget that the operative word is charity.  This means that there are certain rules that ought to govern our interactions.

The Code of Canon Law (Canon 212) says that the faithful may legitimately criticize their pastors but that it must always be done “with reverence toward their pastors.”  This means that the criticism should first of all be done in private so that the pastor has an opportunity to correct himself.  This maintains the dignity of both their office and their person.

There are times however when the pastor does not correct himself or that meeting with him in private is not possible (not everyone can get a papal audience for example).  It may also be that the act or word poses such a danger to the faithful that a public rebuke is necessary.  In other words, it may be necessary like St. Paul to “withstand him to his face.”  St. Thomas says that if the faith were endangered a subject ought to rebuke his prelate even publicly on account of the eminent danger of scandal (ST II-II q. 43 a. 1 obj.2).  This is why it is important to understand what constitutes scandal and what does not.  In any regard it may be necessary to “correct” the pastor in public out of, not just fraternal charity, but justice because the faithful have a right to the content of the faith in a clear and undiluted manner.  But still it must be done with gentleness and reverence for his office.

Before closing a word about the response of pastors.  Augustine says that Peter “gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects.”  Very often pastors think themselves above criticism from mere lay persons regardless of how qualified those lay persons are.  They remove the emphasis away from the truth as spoken onto the one speaking the truth.  Unfortunately the fraternal charity is not likewise met with pastoral humility.  It is this spirit that causes many lay people to remain quiet not confident enough that they could defend the Church’s position, especially when they are likely to be met with hostility.

In Loss and Gain, Blessed John Henry Newman’s fictional account of the conversion of a man from Anglicanism to the Roman Catholic Church, the protagonist Redding was drawn to the Church by its consistency.   While he could ask ten Anglican Priests to explain a particular dogma and  get ten different answers, he would get the same answer from ten Catholic pastors.  Those days of consistency are no longer among us, a phenomenon that can only be corrected when the entire Church, lay and clergy, take ownership of the Faith and fear not to correct wayward Shepherds.

The Mediatrix of All Graces?

Church, Holy Spirit, Incarnation, Mary, ,

Since Pope Pius XII declared the dogma of the Assumption in 1950, Marian devotees within the Church have been championing the cause of a fifth Marian dogma. namely Mary as Mediatrix of All Graces.  Whether or not a formal declaration comes soon, Tradition up and through the Second Vatican Council supports this as a definitive belief, although the particulars still need to be worked out.  Yet most people’s response to this is that it simply goes too far.  We may be willing to concede that she intercedes for us or that she is a mediatrix of grace in some ways, but the title of Mediatrix of All Graces tips the dogmatic scales towards Mariolotry.  But before rejecting it wholesale, we might examine exactly what this doctrine means.

A mediator, in the sense we are using it here, is one who stands between God and man, taking the gifts from God and distributing them to men.  Christ as Mediator, in strict justice, is able to take as much grace as He wants and distribute it to mankind as He sees fit.  One of the ways in which He does so is through secondary mediators.  These mediators no longer act in strict justice but instead as friends of Christ.  When Christ sought to heal the paralytic who encountered Peter and John, He did so through the mediation of Peter (Act 3:1-7).  This, of course, is but one example of many throughout all of history that continues even down to our day when Christians still perform miracles and priests become mediators of grace through the Sacraments.   In this very broad sense Scripture and common sense testify that Mary is a mediatrix (Note: mediatrix is just the feminine form of mediator, like waiter and waitress) in a unique and wholly unrivaled way.  But to go any further we must first set a foundation upon which the doctrine of Mary, Mediatrix of All Graces can be built.

The One Mediator

The cornerstone of such a foundation is necessarily built upon the stone that the builders rejected—Christ—“Who is the one mediator between God and man” (1Tim 2:5).  Anything that we say from this point forward can never diminish or overshadow that truth.  Mary may have been supreme and unique in her co-operation with Christ, but it was He Who was the primary operator.  Mary’s mediation is always sub-ordinated to Christ’s and not co-ordinated.  She may be the branch from which all the fruit grows, but He is the Tree.   He is the one mediator between God and man, but through the designs of Divine Providence chose His Mother to share uniquely in His mission as the source of all grace and in a very real sense made His distribution of grace dependent upon her.  Her role as co-operator in His redeeming mission was entirely unique, for He made Himself dependent upon her “[N]ot only because she consented to make sacrifice for the salvation of men possible, but also in the fact that she accepted the mission of protecting and nourishing the Lamb of sacrifice, and when the time came led Him to the altar of immolation…” (Pope St. Pius X Ad Diem Ilium).

It is because Mary was predestined to be the Mother of God that she received a fullness of grace.  This fullness is exceeded only by Christ’s sacred humanity; hypostatically united to the second Person of the Trinity.  She who is “full of grace” is the pre-eminent beneficiary of Him from Whose “fullness we have received grace upon grace” (Jn. 1:16).  Her fullness of grace and its cause, namely the divine indwelling of the Holy Spirit, makes the Spirit more operative in and through her than all the other saints combined.  We shall come back to this point shortly but it is worth noting that anything that any of the saints can do in the supernatural realm, Mary can do better.

If the source of Mary’s greatness comes from her mission as Mother of God then anything we say about her can only serve to glorify God rather than to eclipse Him.  Many object to the very idea of the Mediatrix of All Graces because it seems to turn her into a goddess.  And if we didn’t know better we might agree because it is such a supreme calling.  But in truth it is meant to reveal the greatness of God’s saving act.  So powerfully did Christ trample sin and death that He is able to elevate a mere creature to an almost full participation in the life of God.  Rather than diminishing the work of Christ, Mary as Mediatrix of All Graces, reveals it more fully.  “Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is’ (1 John 3:2).  Mary’s heavenly life is the realization of this promise and the Church presents her as such in order to stoke the fires of our faith, hope and charity.

All Graces?

With the necessary foundation in place, we may now begin to build the house.  When we say that Mary is the Mediatrix of All Graces what we mean is not just that Mary obtains grace from God by her prayers but that she also transmits them to us by her actions.  We must first admit its possibility based on what was mentioned above.  If angels and saints can be secondary causes of grace then Mary can do so to a greater degree.  This “greater degree” is not just some graces, but all graces.  As Pope Leo XIII, building on a line of tradition that traces all the way back to the Fathers of the Church, says, “no grace is given to us except through Mary, such being the Divine Will” (Pope Leo XIII, Octobri Mense).  We must not see this however as eliminating all other secondary causes of grace or making them “tertiary” causes of grace.  Instead what this means is, say for something like the Sacraments, that she would obtain for us the grace of a good disposition to receive them. In other words we should see her as the mother who nurtures us with the milk of docility to the grace of the present moment.  She is not the cause of our holiness, but she works behind the scenes to set us to receive its increase.  In this way we say that all graces pass through her Immaculate hands.

Before concluding there is one final objection worth examining.  If Mary truly is the Mediatrix of All Graces, then why would there be any prayers that do not invoke her?  As should be clear by now this objection does not fully grasp what it means to say that she is mediatrix of all graces.  But it also confuses our prayer to her with her prayer to God.  This doctrine does not mean that no grace is given without our asking her, only that she plays such an intimate role in our interior life that no grace is given to us without her asking God for it.  In fact, the only reason why we do ask her and not go directly to God is because she gives more glory to God in the asking than we do.  As God’s most perfect creature, whose soul proclaims the greatness of the Lord, her asking is more pleasing to God and becomes an offer He can’t refuse.  This is why she is Our Lady of Mercy and never Our Lady of Justice.

On Church Authority

Church, Church Authority, ,

The Holy Spirit gives to the Church exactly what she needs just when she needs it.  No one could have predicted just how vital it was that among the few items that the Fathers of the first Vatican Council were able to finish was to secure a definition of Papal infallibility.  So important was it that He also guided the Fathers of the Second Vatican Council to take up the issue again so that clarity with relation to the Church’s Magisterium as a whole would emerge.  The eyes of divine Providence of course saw the coming of the information age and with it a mingling of the Chair of Peter and the soapbox through an unprecedented access to the Vicar of Christ on Earth via papal plane parleys, book long interviews and regular addresses to various groups, Catholic and not.  In this day and age clarity as to what constitutes a Magisterial act and what does not has become absolutely necessary for every Catholic in order to avoid stumbling into confusion and error.

To begin, it merits a brief mention what we mean when we use the term Magisterium.  Whatever image is evoked by that term, it should begin by seeing it as an organ of the Mystical Body of Christ; an organ that is living and whose object is the promulgation and preservation of the rule of faith.  Keeping with the image of an organ, it is in essence the mind of the Church.  When Christ issued the pedagogical mandate that the Apostles were to “teach all nations” (Mt 28:19), He likewise offered them divine guidance and protection to do so.  As successors to the Apostles, the Bishops under the headship of the successor of St. Peter, the Pope exercise the power to make the mind of the Church known.

The Mind of the Church

On the part of the Faithful, they must “put on the mind of Christ” by putting on the mind of the Church.  Each man is a member of the Mystical Body of Christ only insofar as he conforms his own mind to the thinking of the Church.  From this notion theologians have come up with the term assent.  Assent is an intellectual judgment that a particular proposition is true.  But there are two kinds of assent, notional and religious.  The former is more of an admission that a particular proposition is true, without it actually making any practical difference in the person’s will.  Meanwhile, religious assent, that is “submission of mind and will,” (Lumen Gentium, 25) not only judges that a particular proposition is true, but also leads to correspondence with the person’s actions.  Religious assent is the only possible response to authentic magisterial teaching.

Now we begin to see the scope of the problem—obedience is required of the Faithful to authentic magisterial teaching.  This of course assumes that we will recognize authentic magisterial teaching when we hear it.  But, as we said in the introduction, the validity of this assumption is highly questionable in our age, and unless we take the time to understand what constitutes an authentic magisterial act and what does not then we will likely end up lost.  Many books, as well as a magisterial document Donum Veritatis have been written on the subject, but for the sake of developing a “layman’s” understanding I will avoid getting too bogged down in the details.

First, there are the statements themselves which carry differing weights.  Avery Cardinal Dulles succinctly defines four categories of magisterial acts in his book Craft of Theology (Chapter 8 :The Magisterium and Theological Dissent”).

  1. Statements definitively set forth that all Catholics are to accept as divinely revealed, that is contained (at least implicitly) in Scripture and Tradition. We typically call these dogmas of which there are many but a few examples would be papal infallibility itself, the four Marian dogmas and the like.
  2. Definitive Declarations of non-revealed truth closely connected to revelation and the Christian life. Examples of this include those teachings of the Church “which concerns the natural law” (Donum Veritatis, 16).
  3. Non-definitive but still obligatory teaching of doctrine that contributes to a right understanding of revelation. Examples of this type of teaching would include encyclicals.—encyclicals falls under this heading and has a real, though not unconditional assent on all the faithful
  4. Finally there are prudential admonitions or applications in a particular time and place which would include things like Apostolic Exhortations.

Our Mind and Will

The response to the first three is real or religious assent, although for the third the assent is not unconditional.  In speaking of the fourth, Dulles says we are required to have “external conformity in behavior but do not demand internal assent” because “interventions in the prudential order, it could happen that some Magisterial documents might not be free from all deficiencies. Bishops and their advisors have not always taken into immediate consideration every aspect or the entire complexity of a question. But it would be contrary to the truth, if, proceeding from some particular cases, one were to conclude that the Church’s Magisterium can be habitually mistaken in its prudential judgments, or that it does not enjoy divine assistance in the integral exercise of its mission” (DV 24).  Any withholding of internal assent must be based not upon one’s personal opinion but instead based upon the rule of faith as found in Scripture and Tradition.  In other words, any disagreement one might have must be based upon the mind of the Church and not one’s own mind.

 

Prudential judgment in the application of moral principles to the temporal realm are not included in this grouping.  We should respectfully consider the opinion of the Pope and Bishops on the application of Catholic Social Teaching to specific political questions and things like the Death Penalty, but we owe them no further assent. That is because these do not constitute true magisterial acts in the sense we are defining it.  These are, as Cardinal Ratzinger put it, issues for which “there may be a legitimate diversity of opinion.”  It is when the “magisterial” statements don’t fall into one of these five categories (the four above plus the application category) that the voice of the magisterium becomes muffled.  With papal interviews, book-length interviews,

daily homilies and addresses to specific groups all figuring prominently in the last three pontificates there seems to be a six category.  While the Pope may have a specific audience in mind, mass communication makes everything he says in a way universal.  The Vatican insists that such statements are “non-magisterial” but there is some question as to whether magisterial-ness can be turned on or off.  It would seem that the path forward for right now is to check those things against the rule of faith.  If they contradict the rule of faith, then they can make no claim on our assent.  If they are in agreement with the rule of faith then they should be viewed as an exercise of the Ordinary Magisterium.  If they do not contradict the rule of faith (this is different than saying they are in agreement) then we do owe a certain level of assent which would depend upon their novelty, that is, how frequently they have been repeated by the Popes and Magisterium of the past.

As is clear by this last paragraph, the Holy Spirit is not yet done bringing clarity to this issue.  In the meantime the best way to part the clouds of obscurity is to learn the content of our faith—“to hold firm to the traditions that you were taught” (2 Thes 2:15).

Catholic Culture and the Collapse of the Self-Evident

Church, Church and State, Culture, Culture of Life

In a book written just prior to becoming Pope called Truth and Tolerance, Joseph Cardinal Ratzinger describes the present day crisis of faith as coming about from a “collapse of the old religious certainties.” This collapse affects more than just faith, but leads to a total “collapse of human values” (Truth and Tolerance, p.140).  So connected are these religious certainties with our conception of human values, that we treat certain truths of the Christian ethos as self-evident.  Or at least, we did.  What we are witnessing is not just the death of a Christian culture, but also, what one author has called, the collapse of the self-evident.

The Enlightenment and the Collapse of the Self-Evident

Those who have been victimized by the project of the Enlightenment, the same project which promised to liberate reason from the constraints of religious truth, have seen reason collapse instead.  Rather than liberating reason, it has enslaved it to feeling and the scientific method.  There are no longer first principles, truths that we all hold as self-evident, from which reason and society might proceed.  Freedom reigns supreme, unfettered even by reason itself and it is every man for himself in this brave new world.  It seems that the only self-evident truth is that there are no self-evident truths.  Descartes’ skepticism has won the day—we now know nothing for sure.

Nevertheless, this is our reality and a failure to adapt to it only exacerbates the problem.  For those who desire to spread the Christian ethos they must come to accept the consequences of the “collapse of the self-evident.”  When we encounter another person who fails to acknowledge what is self-evident we assume that they are either stupid or wicked.  We assume that they are either unable or unwilling to see the truth. They are the swine upon which we should not cast our pearls and we counter with indifference and/or hostility.

Our Lord’s admonition regarding our pearls and the world’s swine is not without merit, but we miss a great opportunity when we fail to grasp that, in a culture in which the self-evident has collapsed, they may be neither stupid nor wicked.  In fact, in Christian charity, we should assume they are simply ignorant.  Rather than being, as we should all be, slaves to the self-evident, they become slaves to the fashionable.  There was a time when the Christian ethos was the fashionable, but those days are long past.

An illustration will help to drive the point home.  Many Christians find themselves absolutely flummoxed by those who support abortion.  The self-evident truth that acted as a cornerstone for our country, that no one may directly kill an innocent person, makes it practically self-evident that abortion is immoral.  Therefore we assume that abortion supporters are either stupid or wicked, marking them as enemies to be conquered rather than potential allies to be won over.  It is no longer self-evident what a person is.  Even if we are able to grasp that, then we run into a second “self-evident” roadblock, innocence.  What is an innocent person; one that poses no threat to my well-being or one that does not deliberately seek to harm me, or what?  That a child in the womb is innocent should be self-evident, the fact that so many people can’t see it is because of the collapse of the self-evident.

Every pre-Christian culture had abortions.  This was not because they were less enlightened but because they were pre-Christian.  Likewise with the dignity of women, slavery, euthanasia, and nearly every other societal ill.  It is only in light of the Christian conception of man that we can even speak of the value of every human being.  It is the fact that we are made in the image of God and worth enough for the Son of God to die for that we can even conceive of human dignity.  Throw out those two truths and the collapse of the self-evident is sure to follow.

We argue and argue, but our voice is lost because no one understands us.  We are, quite literally yelling into the wind.  Sure individual conversions still occur, but nothing on the massive scale that the Church is used to.  And that is because the smattering of individual conversions cannot sustain a Christian culture.

The Necessity of a Catholic Culture

Our Lord won a grace for the ignorant to see the truth on the Cross—“Father forgive them for they know not what they do.”  But His Mystical Body, His visual presence on earth has been given a grace and a task.  This is the same grace and task that the early Church was given to “instruct the ignorant” through the foundation of a decidedly Catholic culture.  It started with a tightly knit sub-culture but before too long blossomed into an entire culture.  Constantine may have “legitimized” Christianity by adopting it as the state religion, but he was only acknowledging what every Roman already knew—the empire, thanks in no small part to a lifeless pagan worship, was in steady decline with the most vital part of society being the Church.  I am not calling into question the sincerity of Constantine’s conversion, there is no good historical reason to doubt that, only pointing out that it also turned out that a healthy Church has a unifying capacity in society, even if not everyone is Christian.  What follows from this is the rise of a Christian culture.

The Church may not be in favor of divorce, but they must finally admit that the marriage of the Church with liberalism is a failed union.  We have been trying for over a century to show how the Church is compatible with liberalism rather than showing how liberalism is compatible with the Church (or mostly how it is not).  Pope Leo XII may have been ahead of his time in declaring the heresy of Americanism, but he wasn’t wrong.

Culture, as the liberals (not in the liberal vs conservative sense, but in the sense of liberalism of which both liberals and conservatives are a part) know is built from the bottom up in the education of the young.  Why have Catholic schools adopted the liberal model and dropped the classical liberal arts model?  Catholic education was a battlefield in the 1950s when the Supreme Court put parochial schools in its sight.  Rather than continuing the fight, the Church schools simply adopt the liberal model.  There is no longer a uniquely Catholic education, except among a very small remnant.

Likewise, we are urged to call our Congressmen to protect the Dreamers, many of whom are Catholic immigrants, from being deported.  But if we are honest, they would probably be better off in their Catholic homeland rather than having their eternal salvation at stake as here.  Oppose Trump’s wall?  Fine, but how about building a wall around these young people so that they retain their Catholicism and not Americanism.  There was a time when there was enough of a Catholic culture to sustain many Catholic immigrants.

The examples could be multiplied, but the point remains that until we remain committed to building a Catholic culture, we will lose, not just the culture war, but eternal souls.  The collapse of the self-evident leaves many blinded by the fashionable and unable to see the truths of the Faith as livable and coming from the hand of a loving Father.

 

Joining the Choir

Church, Eucharist, Evangelization, Vatican II, ,

In the midst of one of the greatest Christian persecutions, Pliny the Younger wrote a letter to the Emperor Trajan seeking his counsel for dealing with Christians.  What makes this letter especially noteworthy is that it is the earliest non-Christian account of Christianity itself, with specific details about the religious practices of the early believers.  In particular, he mentions how those former Christians whom he had met all said that their supposed error was that they “were accustomed to gather before dawn on a certain day and sing a hymn to Christ as if He were God.”  Although understated, it appears remarkable that of all the Christian practices, they remember the liturgical singing best.  It is as if it was so intoxicating that it was a primary cause of their “error.”  They were not alone, even the great St. Augustine expressed a similar conviction, finding the Church mostly vulgar until he heard her singing: “I wept in Thy hymns and canticles, touched to the quick by the voices of Thy sweet-attuned Church” (Confess. ix, 6).

Would either of these two pagans would say anything remotely similar if they were to find harbor in a church during Mass in our own time?  More than likely, not.  Like many aspects of the Sacred Liturgy, liturgical music is approaching a crisis point.  Banal at best, many places throw in a dash of irreverence confusing Mass music with the music of the masses.  Liturgical music ought to be different.  No mere sing-along, it is meant to vest and adorn the liturgy by bringing clarity to what is truly going on around the Faithful. Or, as Pope St. Pius X put it,

“Sacred music, being a complementary part of the solemn liturgy, participates in the general scope of the liturgy, which is the glory of God and the sanctification and edification of the faithful. It contributes to the decorum and the splendor of the ecclesiastical ceremonies, and since its principal office is to clothe with suitable melody the liturgical text proposed for the understanding of the faithful, its proper aim is to add greater efficacy to the text, in order that through it the faithful may be the more easily moved to devotion and better disposed for the reception of the fruits of grace belonging to the celebration of the most holy mysteries.” (Tra Le Sollecitudini Instruction on Sacred Music)

Bad Theology Leads to Bad Music

This is not really a critique of the skills of choir directors or choir members, but a critique of their underlying philosophy.  Many have been trapped within a mindset Pope Benedict XVI calls a “puritanical functionalism of the liturgy conceived in purely pragmatic terms.”  This pithy explanation is rich in substance, saying a number of things all at once.  Foundationally, it lies in a (mis-)application of the call of the Second Vatican Council for the Liturgy to be marked by active participation of all present.  Many have interpreted this to mean that everyone has a function to perform during the liturgy.  But, as the Pope Emeritus points out, the “earthly liturgy is liturgy because and only because it joins what is already in process.”  That is, we are merely participating in God’s work, a work that is cosmic in its dimension.  Our part(-icipipation) is not merely to do a bunch of external activities, but to actively and internally unite ourselves with this Opus Dei, praying that we will personally take ownership of the sacrifice and make it our own.  It is a sacrifice given in “spirit and truth” and thus, first and foremost, requires hearts that are into it.

Anyone who has gone to a concert knows that attentive listening, even if you are not singing or humming along, is a form of participation.  In fact someone doing that, especially when they are out of tune or otherwise don’t have particularly good voices, can ruin the experience for those around them.  Likewise, with musica sacra—listening intently and devoutly to a choir fits the Council’s call for active participation.  But there are those in the congregation who, to quote Pope Benedict XVI again, “who can sing better ‘with the heart’ than ‘with the mouth’; but their hearts are stimulated to sing through the singing of those who have the gift of singing ‘with their mouths.’”  The flip side is that by compelling those to sing who cannot we are not only silencing their hearts, but those around them as well.

The problem, as I mentioned, is not particularly related to skill but to ideology.  With the goal being external uniformity in activity, sacred music suffers.  Musical selection is based upon the ease in which those present may sing along and its capacity to build community through singing.  These two criteria however conflict with what Pope St. Pius X said was the authentic goal: namely that the music be holy and have “goodness of form.”

What Makes Good Liturgical Music

That the music should be holy simply means that it should be set aside as specifically liturgical, that is “closely connected with the liturgical action and… conferring greater solemnity upon the sacred rites” (SC 112).  “Praise and worship” music, Christian rock, and secular “feel-good” music each have their own place, but the liturgy is not that place.  It should be a musical setting of a liturgical text.  This is why the Church has always given the works of Palestrina and Gregorian Chant pride of place because of it solemnity and close connection to the spirit of the liturgy.

Liturgical music should also have “goodness of form” by which Pius X means it should be of high artistic quality.  He said, “it must be true art, for otherwise it will be impossible for it to exercise on the minds of those who listen to it that efficacy which the Church aims at obtaining in admitting into her liturgy the art of musical sounds.”  This is where choirs and choir directors should not fear to shine for the glory of God.  They should strive to play and sing beautifully even if the rest of the congregation cannot join them.  They should see themselves properly as sacraments, making the singing of the angels and saints present.  Their music should raise our minds and hearts to the heights of heaven.

When these two criteria, holiness and beauty, are met, then a third one, universality emerges.  This is what St. Augustine experienced early during his conversion.  By universal St. Pius X means it “in the sense that while every nation is permitted to admit into its ecclesiastical compositions those special forms which may be said to constitute its native music, still these forms must be subordinated in such a manner to the general characteristics of sacred music that nobody of any nation may receive an impression other than good on hearing them.”  One does not need to understand all the words of the music, let alone the Liturgy itself, in order to participate.  As St. Thomas says, “Even if those who listen sometimes do not understand the words being sung, they do understand the reason for singing, namely the praise of God.  And that is sufficient to arouse men to worship” (ST II-II, q.91 art 2).  If the music has beauty, then the clarity of its purpose will emerge and move all those present to worship God more fully during the Mass.

Music has the power to move us in ways that even the best homily could never do.  This power, once harnessed and properly applied, can be the “heart of the Liturgy.”  The crisis point has been reached—it is time to reclaim liturgical music and restore it to its pride of place.