April 30, 2012
As the magisterium continues to try to do its job, something for it, and us, always to remember. Von Balthasar speaks to the need for allowing the necessary freedom for theological reflection to take place:
Heresy is an analogical concept. Even if a sharp boundary line is drawn between those heresies that have earned an express judgment of condemnation and those that never met with such a condemnation and thus continue to claim a part of the Church’s heart, still we should consider how much objective distortion was held in the course of time by the most important Doctors of the Church, how much was lost out of sheer accident or as a necessary adjunct to an express condemnation, how many erroneous and inexact views float around in the heads of nearly all believers!
April 29, 2012
Acts 4:8-12; Ps 118:1, 8-9, 21-23, 26, 28, 29; 1 Jn 3:1-2; Jn 10:11-18
We’ve perhaps become so familiar with the tender image of the Good Shepherd carrying a lost lamb on his shoulders, that we might easily overlook the urgency of its message. The Shepherd and the sheep, if you recall, are not the only actors in the fable. Christ also mentions the presence of the wolf. And though he doesn’t describe the wolf in any detail, its background presence points to an unsettling truth: humanity has an enemy whom he cannot match in strength and cunning; we stand before the power of evil as a sheep stands before a wolf. Apart from the Shepherd and His flock, our prospects are not good.
As Christ presents it, in other words, the world is not a safe place. It is the theater of a “high-stakes” drama. If we take Christ at his word, then He and His Church are not simply optional extras for those who need the “crutch” of religion. They are our hope of salvation. Peter makes this teaching the center of his preaching, insisting, “There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved.” He also describes Christ as a “cornerstone,” implying the existence of a building—i.e., the “Church”—in which Christians seek refuge from the wolf.
Important questions arise. How exactly does the wolf go about seeking to destroy us? And how exactly does the Shepherd go about defending us? Read the rest of this entry »
April 26, 2012
Whether in debates about evolution or about pro-life issues, the language of the “direct” creation of the human soul often pops up. Yet this language is very philosophically problematic. The purpose of the next three posts will be first, to lay out the dilemma, second, to present theologian Karl Rahner’s solution, and third, to present theologian Piet Schoonenberg’s solution.
I have often heard this language of “direct” creation used in the context of arguments about evolution. In his 1996 address to the Pontifical Academy of the Sciences on Evolution, John Paul II explains:
Pius XII underlined the essential point: if the origin of the human body comes through living matter which existed previously, the spiritual soul is created directly by God (“animas enim a Deo immediate creari catholica fides non retimere iubet”). (Humani Generis)
I have also frequently heard this language used throughout my lifelong involvement in the pro-life moment. Read the rest of this entry »
April 23, 2012
I have no competence to speak to the recent document from the CDF to the LCWR. Rather, I would like to use it as a springboard to discuss briefly the place of prophecy within the Church. In one place, the document comments about prophetic activity:
Some speakers claim that dissent from the doctrine of the Church is justified as an exercise of the prophetic office. But this is based upon a mistaken understanding of the dynamic of prophecy in the Church: it justifies dissent by positing the possibility of divergence between the Church’s magisterium and a “legitimate” theological intuition of some of the faithful. “Prophecy,” as a methodological principle, is here directed at the Magisterium and the Church’s pastors, whereas true prophecy is a grace which accompanies the exercise of the responsibilities of the Christian life and ministries within the Church, regulated and verified by the Church’s faith and teaching office.
So what is the role of prophecy in the Church? Is it only to be directed ad extra and never ad intra? Catherine of Siena may have something to say to this point. In either case, prophecy without the utmost respect for magisterium of the Church must be carefully avoided. Read the rest of this entry »
April 22, 2012
Acts 3:13-15, 17-19; Ps 4:2, 4, 7-8, 9; 1 Jn 2:1-5a; Lk 24:35-48
It’s funny how the presence of certain people can shift our perspective on our fears and our problems. I once heard a story about a meeting between the former Superior General of the Jesuits, Fr. Kolvenbach, and Pope John Paul II. According to the story (which at least has the ring of truth), John Paul was by this point already quite diminished by Parkinson’s Disease. Fr. Kolvenbach, then more than 80 years old, had come to ask for permission to step down as General. John Paul declined his resignation and Fr. Kolvenbach accepted his decision tranquilly. When he returned to Jesuit headquarters, his fellow Jesuits inquired about the meeting, and Fr. Kolvenbach observed rather matter-of-factly, “It’s very difficult for me to stand before this Pope and argue that I am too old and too frail to do my job.” In light of John Paul’s own heroic perseverance, in other words, even substantial concerns and frailties came to seem rather manageable by comparison.
The presence of the Risen Christ seems to have had a similar effect on his first disciples—only more so. Read the rest of this entry »
April 13, 2012
Perry Petrich at the Jesuit Post has a very different interpretation of the Hunger Games than I do. His piece begins: “The Hunger Games are all about hope.” Mine: “The Hunger Games are a tragedy.” I don’t have a lot to add to what I already posted on his article:
The Hunger Games are not about hope but rather a strongly cautionary tale about the very possibility of constructing human societies that are not built upon deception, manipulation and death. Collins thinks we actually cannot construct such a society. So as a dystopian series they are rather pessimistic. They do give more agency to the individual than most dystopias, such as 1984 and Brave New World, but each character at one time or another is forced to sacrifice their own morality and self. There is no hope in that.
I think the Hunger Games are a caution rather than a proposal. I don’t think Collins ever gets beyond that.
So I think they are really, indirectly, about the need for grace.
That leads to two points I would like to make.
First, why discuss the “meaning” of the Hunger Games? Can’t they be just a fun series? Yes and no. We all construct meaning while we read. Reading is not just the sequential linking of isolated words on a page. Read the rest of this entry »
April 12, 2012
The bishops of the United States have issued a list of 7 violations of religious liberty. The list includes:
- The mandate for required contraception and sterilization coverage
- State immigration laws, such as in Alabama, that violate the basic dignity of human persons
- Laws that influence Church structure in governance, such as in Connecticut
- Discrimination towards Christian groups on university campuses
- Laws that discriminate against Catholic foster care and adoptive services, such as were leveled at Catholic Charities
- Discrimination against small church communities in the Bronx
- Discrimination against Catholic humanitarian services for refusing to provide abortive and contraceptive services
The bishops have called for two weeks of prayer beginning on the eve of the memorials of St. Thomas More and St. Thomas Fisher and leading up to July 4.
Needless to say, Commonweal thinks that the bishops’ statement “vastly exaggerates” the problem. Read the rest of this entry »