Paul VI, the Jesuits, and atheism

I noted at the beginning of my series on the “new atheists” (Contra Dennett 1, 2, and 3) that Pope Paul VI entrusted the Society of Jesus with the mission of combating atheism in the modern world.  At least one commenter questioned just how effective the Jesuits—and the institutions calling themselves “Jesuit”—have been in answering the Holy Father’s challenge.  That’s a fair question, one which might even prompt our least Society to do a bit of soul-searching.

I thought, therefore, it might be useful to reprint Pope Paul’s charge, which came at the outset of the Order’s 31^st General Congregation in 1965.  The Pope’s exhortation begins by praising the contributions Jesuits have historically made to the Church, mentioning Church Doctors St. Peter Canisius and St. Robert Bellarmine.  Pope Paul’s tone is confident, speaking of the Society as the Church’s “most devoted sons.”  The laudatory preamble heightens the importance of the substance of the Holy Father’s challenge:

We gladly take this opportunity to lay serious stress, however briefly, on a matter of grave importance:  We mean the fearful danger of atheism threatening human society. 

René Girard & Christian Sacrifice, Part I

With Holy Week here, it’s natural for our thoughts to turn to the Cross and Christ’s self-sacrifice.   Of late I’ve had the pleasure of being drawn into conversations with a number of Girardians, here at Loyola and elsewhere, so as I’ve contemplated the Passion this year, I’ve done so in light of the work of René Girard.

My knowledge of Girard comes mainly from I See Satan Fall Like Lightning (1999), in which the French-born anthropologist summarizes many of his ideas in a form accessible to theologians.  Girard’s work is refreshingly insightful because he takes seriously two notions most of his secular colleagues are afraid to touch:  Christianity’s claim to uniqueness among world religions and the religious foundations of civilization itself.  Girard, in fact, refers to I See Satan Fall Like Lightning as an apology for Christianity made on anthropological grounds.  Though he is clear in stating that he is not a theologian, it is well worth puzzling out the theological implications of his unique “apology.”

But since some of our readers are likely unfamiliar with Girard, it’s perhaps best to begin with a summary of the key ideas he develops in I See Satan this week and then turn to their applications in a second post two weeks from now.  This will also give others a chance to correct my non-expert misinterpretations.