Thursday, 5 November 2015
Avery Cardinal Dulles, S.J. wrote a very interesting article about ten years ago, published in First Things.
It was essentially a review of a book written more than a decade before Vatican II by the French Dominican, Yves Congar with the title True and False Reform in the Church.
Drawing to some degree on Congar’s work, Cardinal Dulles suggested a number of principles by which reform proposals in our day might be assessed. Below is an extract from his article:
1) According to Congar, “the great law of a Catholic reformism will be to begin with a return to the principles of Catholicism.” Vatican II, echoing his words, taught that “every renewal of the Church essentially consists in an increase of fidelity to her own calling” (UR 6).
Catholicism derives its principles from God by way of revelation. The most authoritative guidance comes from Holy Scripture understood in the light of apostolic tradition, inasmuch as this is the normative channel whereby revelation is transmitted. In his reform of the liturgy, Pius X issued a call to return to the sources (Revertimini ad fontes). Pius XII declared that speculation becomes sterile if it neglects to return continually to the sacred sources of Scripture and tradition, which contain inexhaustible treasures of truth.
2) Any reform conducted in the Catholic spirit will respect the Church’s styles of worship and pastoral life. It will be content to operate within the Church’s spiritual and devotional heritage, with due regard for her Marian piety, her devotion to the saints, her high regard for the monastic life and the vows of religion, her penitential practices, and her eucharistic worship. A truly Catholic reform will not fanatically insist on the sheer logic of an intellectual system but will take account of concrete possibilities of the situation, seeking to work within the framework of the given.
3) A genuinely Catholic reform will adhere to the fullness of Catholic doctrine, including not only the dogmatic definitions of popes and councils, but doctrines constantly and universally held as matters pertaining to the faith. In this connection cognizance will be taken of the distinction made by Vatican II between the deposit of faith and the formulations of doctrine. Because human thought and language are inevitably affected by cultural and historical factors, it may be necessary from time to time to adjust the language in which the faith has been proclaimed. Repeated in a new situation, the old formulations can often be misleading, as instanced by the examples of Baius and Jansenius in the seventeenth century. These scholars quoted Augustine to the letter but did not take account of the changed meaning of his words.
4) True reform will respect the divinely given structures of the Church, including the differences of states of life and vocations. Not all are equipped by training and office to pronounce on the compatibility of new theories and opinions with the Church’s faith. This function is, in fact, reserved to the hierarchical magisterium, though the advice of theologians and others will normally be sought.
5) A reform that is Catholic in spirit will seek to maintain communion with the whole body of the Church, and will avoid anything savoring of schism or factionalism. St. Paul speaks of anger, dissension, and party spirit as contrary to the Spirit of God (Galatians 5:20). To be Catholic is precisely to see oneself as part of a larger whole, to be inserted in the Church universal.
6) Reformers will have to exercise the virtue of patience, often accepting delays. Congar finds Luther especially lacking in this virtue. But even Luther, stubborn and unyielding though he often was, cautioned his disciple Andreas Karlstadt on the importance of proceeding slowly, so as not to offend simple believers who were unprepared for changes that were objectively warranted. Prudent reformers will recognize that they themselves stand under correction, and that their proposals, even if valid, may be premature. As Newman reminded his readers, there is such a thing as a good idea whose time has not yet come. Depending on the circumstances, Church authorities may wisely delay its acceptance until people’s imaginations become accustomed to the innovation.
7) As a negative criterion, I would suggest that a valid reform must not yield to the tendencies of our fallen nature, but must rather resist them. Under color of reform, we are sometimes tempted to promote what flatters our pride and feeds our self-interest, even though the gospel counsels humility and renunciation. Persons who have prestige, influence, and power usually want to retain and increase these; those who lack them want to acquire them. Both groups must undergo conversion.
8) For similar reasons we must be on guard against purported reforms that are aligned with the prevailing tendencies in secular society. One thinks in this connection of the enormous harm done in early modern times by nationalism in religion, a major factor contributing to the divisions of the Reformation era and to the enfeeblement of the Catholic Church during the Enlightenment. The liturgical and organizational reforms of Joseph II in Austria, the Civil Constitution on the Clergy enacted in France in 1790, the extreme liberalism of Félicité de Lamennais early in the nineteenth century, and the evolutionary religion of the Modernists at the dawn of the twentieth century ” all these movements afford examples of initiatives perfectly attuned to the spirit of their times but antithetical to the true character of Catholic Christianity.
In our day the prevailing climate of agnosticism, relativism, and subjectivism is frequently taken as having the kind of normative value that belongs by right to the word of God. We must energetically oppose reformers who contend that the Church must abandon her claims to absolute truth, must allow dissent from her own doctrines, and must be governed according to the principles of liberal democracy.
False reforms, I conclude, are those that fail to respect the imperatives of the gospel and the divinely given traditions and structures of the Church, or which impair ecclesial communion and tend rather toward schism. Would-be reformers often proclaim themselves to be prophets, but show their true colors by their lack of humility, their impatience, and their disregard for the Sacred Scripture and tradition.
Tuesday, 3 November 2015
Monday, 2 November 2015
I've asked myself this many times during the last few years and I ask it again. The Pope has given yet another of his ill-timed and ill-judged interviews to a 91 year old Italian journalist who refuses to record the conversation.
This time the Pope apparently told him that the principle of the admission of the divorced [and remarried] to the Sacraments had been accepted by the Synod. Specifically he said:
This is bottom line result, the de facto appraisals are entrusted to the confessors, but at the end of faster or slower paths, all the divorced who ask will be admitted.
Now I've no way of knowing if the Pope actually said this or if his favorite journalist, Italian editor Eugenio Scalfari of La Repubblica simply made it all up. It seems very unlikely to me that he would make it up entirely. But who knows? Only the Pope really.
If this was the first time you might say, "well the Holy Father will have learned his lesson - he'll not do that again". But is isn't the first time, nor even the second time.
So I ask again, is the Pope devious, deluded or a dunce? I think we know the answer.
As for poor Father Lombardi, Holy See Press Office - can there be a worse job for anyone with integrity? This time he says:
"As has already occurred in the past, Scalfari refers in quotes what the Pope supposedly told him, but many times it does not correspond to reality, since he does not record nor transcribe the exact words of the Pope, as he himself has said many times. So it is clear that what is being reported by him in the latest article about the divorced and remarried is in no way reliable and cannot be considered as the Pope's thinking."
Plentyof wriggle room there.