Category Archives: Catholic Tradition

Catholicism in the public square

06 Wednesday Feb 2019

Posted by in Anti Catholic, Catholic Tradition, Church/State, Faith

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In England, and thus by extension the English-speaking world, we inherit a tradition which has been called the “Black Legend,” through which English Catholicism has also been viewed. It makes the Catholic Church the centre of anti-English activities, a cruel, intolerant organisation characterised by the Inquisition. Foxe’s Book of Martyrs  provided a foundational text here, portraying Queen Mary I as “Bloody Mary,” a theme now so ingrained as to be to some extent immoveable.

In his influential “A History of the English-Speaking Peoples,” Churchill captures this legend in his treatment of England’s history as one of struggle against the Catholic Powers of Spain and France. The implication of a special English “destiny” was one passed into the American DNA via the idea of “manifest destiny.” All good stories have a villain, and the Catholic Church makes an excellent one in this narrative.

On top of these older narratives, we have a newer one, propagated via aggressive modern secularism, which is hostile to Christianity, but particularly so to the Catholic Church. This new narrative has widened its scope beyond the old victims, who were mainly white male; women and children have been included in the charge sheet. The Church is portrayed as anti-women because of its stances on abortion and contraception; indeed there are some areas where even praising this is seen as “offensive.” It is also hostile to “LGBTI” rights. And then there is child abuse and its cover up. As ever, there would be no smoke without fire, and on the last of these issues, the Church still seems a little tone deaf in some places, and, of course, the large areas where it is not get no attention from its critics.

All of this amounts to a sustained narrative which creates difficulties being a Catholic in the public square. So how do we tell a different story without simply being accused of a biased “revisionism” for its own sake?

In the first place we need to get our history right.

If there was a time when Christianity was alien to England, it was before the invasion of the Emperor Claudius in A.D. 43. By the time of the great rupture we call the Reformation, Christianity had been in these Islands for nearly 1500 years. It did not arrive in the seventh century with St Augustine. Bede is clear that it was already here, and what is sometimes called the “Celtic” Church seems simply to have been the Christianity that was already rooted here before the early fifth century when the Romans withdrew.

England, then Wales and Scotland have a longer history of being “Catholic” than they have of being anything else. Indeed, as Cranmer, Laud and the whole Anglo-Catholic tradition exemplify, a very large section of English Christianity saw itself a a reformed Catholic Church. Beowulf, Chaucer and Shakespeare are all products of Catholic culture, as is our education system, as is our law and morality. Reasons of State made it necessary for the English and then the British State to play up the separation from Rome; but that was not the same as separating from what Christianity had given to England, and indeed, Britain.

If we could examine our history afresh and tell this story, rather than the grand narrative of Churchill, then we should make steps in a positive direction. This is not about “revisionism” for its own sake, but it is, as with “Black” and “Women’s history,” a recognition that unless the story of a neglected group is told, it is hard for us to ass that group in a proper historical context.

I would suggest that viewed from this angle, the narrative is one that unites us. The story it tells is of the way in which the Faith created a civilisation with values and norms which are still needed; created an art which still influences us; and created a culture which still matters.

It is not, and never should be, a matter of denigrating in turn those who have denigrated the Catholic Church, but rather one of emphasising the values of the Faith and their positive legacy and continuing influence. It is of saying that Catholics is not “Irish,” or “Spanish” or “other,” it is part of the English spirit. But who will tell that story, who will write that curriculum for out schools, and who will promote the attempt to correct the balance? And equally important, who will do it in a non-partisan manner which recognises that no story is wholly black or white?

I would suggest that if prominent Catholics are looking for good causes, they might do worse than work towards the creation of an Institute that might begin and promote this good work.

We have schools and universities which are world-class, but we have inherited a tradition of reserve and perhaps have so thoroughly taken on board the need to “keep our heads down,” that we have hesitated to take the lead where we are able. We would not want to be accused of being sectarian, not least by those who are.

But there is nothing sectarian in capturing again the ways in which Catholicism is part of our heritage. In 1852 Newman delivered a series of lectures on the Present Position of Catholics in England which repay study. He outlined the problem and part of the solution. We are still looking for Catholics who will go forward with the task he outlined then. Shall we, in our time, say the way is too hard and the task too difficult? It was in Newman’s day. It is harder now. It will get no easier.

 

 

Across the Divide: Education and Faith

05 Tuesday Feb 2019

Posted by in Catholic Tradition, Education

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It is some time since I published here, but seeing that the site is well used by others, I have kept it up and kept an eye on it. I’d like to thank Nicholas in particular for his interesting contributions.

I have had three main reasons for not writing: the first is that any controversy would be unhelpful to the greater cause I serve; the second is time; and the third is that there are enough people offering views on what is happening in the Roman Catholic Church without my adding my mite.

Though I blog pseudonymously, my identity is easily guessed. Indeed, the very week I arrived where I now work, the subject of an unflattering blog piece from me wrote to me here to protest. As I am not in the business of giving egotists attention, I filed the letter in the cylindrical receptacle in my office and decided then and there to avoid any chance of a repeat. In the interim I have been able to help my current University to improve its position in the academic world, which is a much better use of my energies and time. But the question which accompanied me here is now, perhaps because of that, more clamant. What is the place of the Church in education?

In England the Church has been involved in education for far longer than the state. About a third of the schools are Faith Schools, and whether secularists like it or not, the Churches have been, remain, and will continue to be, involved in education. Most Church schools have long waiting lists, and parents will go to great lengths to get their children into one. They must be doing something right.

At tertiary level it is a different matter. It was the need for a Faith-based University to begin to rival the performance at secondary level, which took me to where I am now. But why is the thing worth doing at all? Isn’t Faith a private matter which should be left at the door of any educational institution?

No. The idea that it should be so it, itself, a partisan position. The Churches have huge assets invested in education, and the idea that they should simply be put at the service of those who would like to use them to drive their own agenda has about it a sense of chutzpah which is almost endearing in its bare-faced cheek.

We have passed through an era when education and vocational training became synonymous; it is now widely recognised that what makes people employable are so-called soft skills – the ability to think critically, to solve complex problems, to be creative and to be able to manage people. Lest it be thought that this is special pleading on my part, this list comes from the World Trade Organization, not me. A faith-based education offers a holistic, values-based experience to its students. Anyone who wonders why that might matter to, say, a Banker, might care to ponder the root causes of the crash of 2008. The word “Credit” is from the Latin “Credo,” meaning “I believe.” But if there are no agreed and shared values, if all is relative, how can anyone’s word be their bond? It is every person for themself and the devil take the hindmost. No system of finance or, for that matter, governance, can work on that basis. The best place to lay the right foundations is in schools.

I do not say only Faith-based institutions can offer this, but I do want to suggest that they offer an explicit rationale for the values they espouse, values which still, just, lie at the heart of our civilisation

Of course, any fool can point out that religion has been a divisive force, which is why so many do, but that ignores Original Sin. There is nothing good which fallen mankind cannot put to  a bad use; that does not make it bad.

Viewed aright, the Christian ethic is one of love, and anyone who thinks that is a soft and soppy idea needs to re-read what St Paul says about love. Anyone who has seriously tried to practice that sort of love knows how very hard it is for us. But it is good for us. we are not called simply to tolerate others (a hard enough task for many nowadays) we are called to exercise self-restrain and to love them. A Society as riven and divided as the one in which we live has need of that quality. If it is not inculcated via a Faith-based route, it is unclear who else will provide it.

Our society pays a good deal of attention to physical well-being, and also increasingly to mental well-being. But if we are not careful – and we have not been as a society – these lead down a material route: if I have a healthy body and lots of “stuff” then I am fine. Yet the evidence suggests that our young people are suffering from a crisis of mental health. 

Humankind has always needed more than the material if it is to be healthy; but our impoverished materialism is what is offered, and so when our young want bread, we offer them stones. Again, those educated in a Faith-based system have other indicators of what is an is not the “good life.” Man does not live by bread alone.

The Churches in this country are sitting on a great asset, if one wants to put it bluntly, and if one does, one might add the question of what they are doing to ensure it is well-used? If the Churches do not use that asset properly, then they are poor stewards of a precious inheritance. One of the privileges of my current position is to see the ways in which the Churches are using those assets to make a difference. One might want more, one always will, but the part played by the Churches in the world of education is, on the whole, a noble one.

If Christ will not help us heal, then who else can?

We might reflect on why we have so often given the secularists so much ammunition to show that religion is a divisive affair? It is sin which divides us. If we can follow Him in questioning the lazy assumptions of the comfortable, and in helping those who most need it, then we do His work.

Across the UK the Churches can work together more closely to ensure that there is real diversity in our society – a diversity which includes respect for the part the Churches play in that society. We are not rooted in the shallow soil of Enlightenment assumptions about the perfectibility of humankind, but rather in the insight St Paul offers in Romans 7, which tells us that each of us is the problem. However hard we will the good, we do the bad. Our Faith grounds us in the humility that comes from that, and the fact that the only answer to our fallen nature is Christ.

In a world where “leaders” are expected to be those who always succeed, our Faith reminds us that failure is inevitable, and that what matters is how we use that experience and to whom we dedicate it. The divide in our society, and within us, is to be bridged only by that insight.

 

Get yourself a new St. Augustine Pear Stealing T-shirt!

30 Wednesday Jan 2019

Posted by in Catholic Tradition, Faith

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Hello folks!

Things are starting to get back to normal for me, thanks for your prayers. I’ve just started my first M.A. class in theology; we’ll see how that goes. Nonetheless, I’ve been inspired by some other Catholic publications to create T-shirts to help evangelize the faith by creating conversation starters!

My first t-shirt is tied to St. Augustine’s Confessions which is a reflection on an event of his youth in which he stole pears with another fellow. The Latin reads: “But it was not what my unhappy soul desired.”

https://teespring.com/st-augustine-pear-stealing#pid=369&cid=6525&sid=front

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The money raised from this T-shirt will be used for obtaining copies of The Confessions for our local Public School Religions Program, as well as other youth. Give it a thought!

God Bless,

Philip Augustine

Did Augustine Advocate for Forced Conversions? It Appears so, But Does Jesus?

29 Monday Oct 2018

Posted by in Catholic Tradition, Commentaries, Faith

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The other day, I was having a very fruitful conversation with a gentleman on what I would label it as more or less epistemology and morality. In that particular discussion, the gentleman revealed that St. Augustine of Hippo is cited to have expressed the idea of forced conversions in regards to the Donatist. I have read quite a bit of Augustine’s own work and studied his biography, at least in comparison to the average layperson, so I was a bit surprised at the accusation against Augustine in regards to the Donatist.

Augustine’s written work is quite vast, so much so that I once heard a professor quip, “If anyone has ever said they have read all of Augustine…they are a liar. So I admitted that it’s very possible I just haven’t encountered Augustine’s thought on the matter in a particular document. Again, what struck me odd about the accusation is that the celebrated works of Augustine against the Donatist is his ten homilies on the first letter of St. John. In those works, Augustine illuminated in the conflict what the writer in that particular letter did which is “God is love.” It would be much to my surprise in comparison to that body of work that in another body of work that Augustine should then insist on forced conversion.

(I also think it should be wise at this point to define what is meant by forced conversions, which I would characterize as coercive measures as loss of life, freedom, and property. In regards to being converted by weight of theological ideas—as the Donatist were already Christians– such as Hell, I do not consider that to be a forced conversion.)

The gentleman sent a link from a website which did not cite that particular source from it claimed that Augustine spoke about compelling the Donatist. Nonetheless, it appears that Augustine of Hippo did advocate for forced conversions. My research has led me to a document of collected works called: A Treatise Concerning the Correction of the Donatist. In that particular document, there is a letter that I’ve read several paragraphs in which it doesn’t seem to be taking out of context that Augustine advocated for forced conversions:

19. But as to the argument of those men who are unwilling that their impious deeds should be checked by the enactment of righteous laws, when they say that the apostles never sought such measures from the kings of the earth, they do not consider the different character of that age, and that everything comes in its own season. For what emperor had as yet believed in Christ, so as to serve Him in the cause of piety by enacting laws against impiety, when as yet the declaration of the prophet was only in the course of its fulfillment, “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and their rulers take counsel together, against the Lord, and against His Anointed;” and there was as yet no sign of that which is spoken a little later in the same psalm: “Be wise now, therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling.” How then are kings to serve the Lord with fear, except by preventing and chastising with religious severity all those acts which are done in opposition to the commandments of the Lord? For a man serves God in one way in that he is man, in another way in that he is also king. In that he is man, he serves Him by living faithfully; but in that he is also king, he serves Him by enforcing with suitable rigor such laws as ordain what is righteous, and punish what is the reverse. Even as Hezekiah served Him, by destroying the groves and the temples of the idols, and the high places which had been built in violation of the commandments of God;2or even as Josiah served Him, by doing the same things in his turn; or as the king of the Ninevites served Him, by compelling all the men of his city to make satisfaction to the Lord;4or as Darius served Him, by giving the idol into the power of Daniel to be broken, and by casting his enemies into the den of lions; or as Nebuchadnezzar served Him, of whom I have spoken before, by issuing a terrible law to prevent any of his subjects from blaspheming God.6In this way, therefore, kings can serve the Lord, even in so far as they are kings, when they do in His service what they could not do were they not kings.

 

  1. Seeing, then, that the kings of the earth were not yet serving the Lord in the time of the apostles, but were still imagining vain things against the Lord and against His Anointed, that all might be fulfilled which was spoken by the prophets, it must be granted that at that time acts of impiety could not possibly be prevented by the laws, but were rather performed under their sanction. For the order of events was then so rolling on, that even the Jews were killing those who preached Christ, thinking that they did God service in so doing, just as Christ had foretold, and the heathen were raging against the Christians, and the patience of the martyrs was overcoming them all. But so soon as the fulfillment began of what is written in a later psalm, “All kings shall fall down before Him; all nations shall serve Him,”8what sober-minded man could say to the kings, “Let not any thought trouble you within your kingdom as to who restrains or attacks the Church of your Lord; deem it not a matter in which you should be concerned, which of your subjects may choose to be religious or sacrilegious,” seeing that you cannot say to them, “Deem it no concern of yours which of your subjects may choose to be chaste, or which unchaste?” For why, when free-will is given by God to man, should adulteries be punished by the laws, and sacrilege allowed? Is it a lighter matter that a soul should not keep faith with God, than that a woman should be faithless to her husband? Or if those faults which are committed not in contempt but in ignorance of religious truth are to be visited with lighter punishment, are they therefore to be neglected altogether?

 

Chapter 6

 

  1. It is indeed better (as no one ever could deny) that men should be led to worship God by teaching, than that they should be driven to it by fear of punishment or pain; but it does not follow that because the former course produces the better men, therefore those who do not yield to it should be neglected. For many have found advantage (as we have proved, and are daily proving by actual experiment), in being first compelled by fear or pain, so that they might afterwards be influenced by teaching, or might follow out in act what they had already learned in word. Some, indeed, set before us the sentiments of a certain secular author, who said,

“’Tis well, I ween, by shame the young to train, And dread of meanness, rather than by pain.”

This is unquestionably true. But while those are better who are guided aright by love, those are certainly more numerous who are corrected by fear. For, to answer these persons out of their own author, we find him saying in another place,

“Unless by pain and suffering thou art taught,

Thou canst not guide thyself aright in aught.”

 

But, moreover, holy Scripture has both said concerning the former better class, “There is no fear in love; but perfect love casteth out fear;” and also concerning the latter lower class, which furnishes the majority, “A servant will not be corrected by words; for though he understand, he will not answer.”4In saying, “He will not be corrected by words,” he did not order him to be left to himself, but implied an admonition as to the means whereby he ought to be corrected; otherwise he would not have said, “He will not be corrected by words,” but without any qualification, “He will not be corrected.” For in another place he says that not only the servant, but also the undisciplined son, must be corrected with stripes, and that with great fruits as the result; for he says, “Thou shalt beat him with the rod, and shalt deliver his soul from hell;” and elsewhere he says, “He that spareth the rod hateth his son.”6For, give us a man who with right faith and true understanding can say with all the energy of his heart, “My soul thirsteth for God, for the living God: when shall I come and appear before God?” and for such an one there is no need of the terror of hell, to say nothing of temporal punishments or imperial laws, seeing that with him it is so indispensable a blessing to cleave unto the Lord, that he not only dreads being parted from that happiness as a heavy punishment, but can scarcely even bear delay in its attainment. But yet, before the good sons can say they have “a desire to depart, and to be with Christ,”8many must first be recalled to their Lord by the stripes of temporal scourging, like evil slaves, and in some degree like good-for-nothing fugitives.[1]

It’s interesting to note that Augustine did speak of the “argument of those men” who claimed that the Apostles didn’t look for the “state” to incite forced conversions. It appears that in the letter Augustine looks to prove his case by looking through the Old Testament and finding where Jewish Kings use coercive measures. However, as Augustine is a Christian, it would seem much more prudent to look to the message of Jesus Christ, whom he professes is God.

Now those who wish to claim that Jesus makes some sort of comments to support violent measures will often cite: Luke 22:36 and Mt. 10:34. However, it appears in the context that both are symbolic in regard to the context of what Jesus is saying those particular passages. For example, in Luke 22:36, Christ says:

36 ¶ He said to them, “But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his cloak and buy one. [2]

In this particular passage of Luke’s Gospel, Jesus is likening himself to Isaiah’s Suffering Servant in Is. 53:12. However, as the Apostles’ take him literally by saying “here are two swords,” Christ’s indication that is “good enough” is as Theophylact claims “Very well, leave it” because they did not understand his meaning.

In Matthew 10:34-38, the context of his meaning is a bit more clear as he is speaking to the division caused by his overall message:

34 ¶“Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. 35 For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; 36 and a man’s foes will be those of his own household. 37 ¶ He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me; 38 and he who does not take his cross and follow me is not worthy of me. 39 He who finds his life will lose it, and he who loses his life for my sake will find it. [3]

So, Jesus’ message causes division. Naturally, this would be the case if one claims to have the truth and to be the truth (John 14:6). However, Jesus doesn’t seem to indicate the need for violent coercion for believing in his message. Mark 12:29-34 he teaches that one should love their neighbor as themselves. It is in Lk 10:29 that we find that our neighbor is those who are in need of our mercy regardless of their affiliation. In Mark 10:22, after Jesus proposes that the Rich Young Man give up all his possessions and the young man responded by leaving, Jesus allows him to depart:
22 At that saying his countenance fell, and he went away sorrowful; for he had great possessions. [4]

John chapter 6:65-66 also indicates when disciples stop believing in his message are allowed to depart from his presence:

 

65 ¶ And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”

66 After this many of his disciples drew back and no longer walked with him. 67 Jesus said to the Twelve, “Will you also go away?”[5]

 

Time and Time again, Jesus proposes; doesn’t impose, and allows people to leave and go back to their everyday lives. In fact, Jesus implies in the parable of Wheat and Tares that it isn’t the job of those here to remove the tares as they may uproot the wheat with them, but rather it is reserved for the day of judgment.

So, what about the Catholic Church? During the Vatican II council and during the Pontificate of Pope John Paul II, it appears that the Church saw the error to the common phrase of more traditional-minded Catholics “error has no right.” Pope John Paul II wrote in On the Value and Content of Freedom of Conscience and of Religion:

3. The Catholic Church has synthesized her thinking on this subject in the Second Vatican Council’s Declaration, Dignitatis humanae, promulgated on December 7, 1965, a document which places the Apostolic See under a special obligation.

This declaration had been preceded by Pope John XXIII’s Encyclical, Pacem in terris, dated April 11, 1963, which solemnly emphasized the fact that everyone has “the right to be able to worship God in accordance with the right dictates of his conscience.”

The same declaration of the Second Vatican Council was then taken up again in various documents of Pope Paul VI, in the 1974 Synod of Bishops’ message, and more recently in the message to the United Nations Organization during the papal visit on October 2, 1979, which repeats it essentially: “In accordance with their dignity, all human beings, because they are persons, that is, beings endowed with reason and free will and, therefore, bearing a personal responsibility, are both impelled by their nature and bound by a moral obligation to seek the truth, especially religious truth. They are also bound to adhere to the truth once they come to know it and to direct their whole lives in accordance with its demands” (Dignitatis humanae, no. 2). “The practice of religion by its very nature consists primarily of those voluntary and free internal acts by which a human being directly sets his course towards God. No merely human power can either command or prohibit acts of this kind. But man’s social nature itself requires that he give external expression to his internal acts of religion, that he communicate with others in religious matters and that he profess his religion in community” (Dignitatis humanae, no. 3).

“These words,” the UN address added, “touch the very substance of the question. They also show how even the confrontation between the religious view and the agnostic or even atheistic view of the world, which is one of the ‘signs of the times’ of the present age, could preserve honest and respectful human dimensions without violating the essential rights of conscience of any man or woman living on earth” (Address to the 34th General Assembly of the United Nations, no. 20).

On the same occasion, the conviction was expressed that “respect for the dignity of the human person would seem to demand that, when the exact tenor of the exercise of religious freedom is being discussed or determined with a view to national laws or international conventions, the institutions that are by their nature at the service of religion should also be brought in.” This is because, when religious freedom is to be given substance, if the participation of those most concerned in it and who have special experience of it and responsibility for it is omitted, there is a danger of setting arbitrary norms of application and of “imposing, in so intimate a field of man’s life, rules or restrictions that are opposed to his true religious needs” (Address to the UN 34th General Assembly, no. 20).[6]…

6. The Catholic Church is not confined to a particular territory and she has no geographical borders; her members are men and women of all regions of the world. She knows, from many centuries of experience, that suppression, violation or restriction of religious freedom have caused suffering and bitterness, moral and material hardship, and that even today there are millions of people enduring these evils. By contrast, the recognition, guarantee and respect of religious freedom bring serenity to individuals and peace to the social community; they also represent an important factor in strengthening a nation’s moral cohesion, in improving people’s common welfare, and in enriching the cooperation among nations in an atmosphere of mutual trust.

In addition, the wholesome implementation of the principle of religious freedom will contribute to the formation of citizens who, in full recognition of the moral order, “will be obedient to lawful authority and be lovers of true freedom; people, in other words, who will come to decisions on their own judgment, and, in the light of truth, govern their activities with a sense of responsibility, and strive after what is true and right, willing always to join with others in cooperative effort” (Dignitatis humanae, no. 8).

Now, as admitted, I’ve not read everything by Augustine, so if anyone wants to correct me on this particular reading on his work feel free to do so. Augustine did write retractions, so perhaps he may have retracted these statements. I see blog posts as a forum to discuss and discover the truth.

 

[1]Augustine of Hippo, “A Treatise Concerning the Correction of the Donatists,” inSt. Augustin: The Writings against the Manichaeans and against the Donatists, ed. Philip Schaff, trans. J. R. King, vol. 4, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (Buffalo, NY: Christian Literature Company, 1887), 640–641.

[2]The Holy Bible, Revised Standard Version; Second Catholic Edition (San Francisco: Ignatius Press, 2006), Lk 22:36.

[3]The Holy Bible, Revised Standard Version; Second Catholic Edition (San Francisco: Ignatius Press, 2006), Mt 10:34–39.

[4]The Holy Bible, Revised Standard Version; Second Catholic Edition (San Francisco: Ignatius Press, 2006), Mk 10:21–22.

[5]The Holy Bible, Revised Standard Version; Second Catholic Edition (San Francisco: Ignatius Press, 2006), Jn 6:65–67.

[6]https://w2.vatican.va/content/john-paul-ii/en/messages/pont_messages/1980/documents/hf_jp-ii_mes_19800901_helsinki-act.html

Pope Francis, “The Death Penalty is Immoral.”

10 Friday Aug 2018

Posted by in Book Review, Catholic Tradition, Faith

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I’ve read a great many articles about the change made by the Pope in the Catechism of the Catholic Church. Many apologists, who seem to want to stay both loyal to the Pope and the tradition of the Church’s teachings for the past 2000 years have made attempts to create a bit of ambiguity about what the Pope means by the death penalty is ‘inadmissible.’ What does Pope Francis mean by ‘inadmissible’? Well, in his newly released book titled, A Future of Faith: The Path of Change in Politics and Society, he states quite clearly what he means by this particular language:

“And you French have a lovely phrase from the fifth century–it’s from Vincent de Lerins, a French monk and theologian–which says that “tradition is a movement.” I’m sorry. He say’s that in Latin: “Ut annis scilicet consolidetur, dilatetur tempure, sublimetur aetate” “Even the dogma of the Church must follow these laws, consolidating over the years, developing over time, deepening with age.” Tradition moves forward, but in what ways? So that, over the years, it consolidates itself to grow over time and be sublimated with age. The principles of tradition don’t change, the essence doesn’t change, but it grows, it evolves.

For Example, about the death penalty. We bishops decreed the death penalty in the Middle Ages. The Church says more or less–and we are working to change the catechism on this point–that the death penalty is immoral. Does that mean tradition has changed? No, but conscience evolves, the moral conscience evolves.”

– Pope Francis, A Future of Faith: The Path of Change in Politics and Society (New York: St. Martin’s Essentials, 2018), 222.

The Origin of the debate on Purgatory between Catholics and Orthodox

08 Sunday Jul 2018

Posted by in Catholic Tradition, Faith

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I’ve recently enjoyed a few of Craig Truglia’s post on the debate of purgatory between Catholics and Orthodox on his blog Orthodox Christian Theology. One of the issues that bugs me is when someone attempts to tell me what I actually believe in accords with my faith. For example, when an evangelical attempts to tell me that Catholics worship Mary—what dumbfounds me is that people who worship gods don’t deny worshiping those gods!

As I’ve read Craig’s post on purgatory, I’ve felt at times he’s doing something of the nature of telling me what my faith’s beliefs are in regards to purgatory.

Craig writes, “Augustine’s Purgatory is clearly different. The fire, which he speculates and admits is possibly “doubtful,” burns the dross of our passions that was not worn off by our repentance in our worldly lives “in proportion as they have loved with more or less devotion the goods that perish.” Augustine viewed the process as “quick.” As we shall see in Parts II and III, this has much more in common with the modern Orthodox elucidation of what happens after we die than the dominant Roman Catholic doctrine of Purgatory.”

The strange thing is that my understanding of purgatory is actually very similar to what he presents as Augustine’s viewpoint. Of course, no surprise to the many readers on AATW, I’ve got an Augustinian soft spot, so it’s no surprise I would agree right? However, it doesn’t appear that I’m the only Catholic who has this notion on the topic of purgatory. In 2011, Pope Benedict XVI in a general audience on the topic of purgatory wrote:

“Catherine’s thought on purgatory, for which she is particularly well known, is summed up in the last two parts of the book mentioned above: The Treatise on purgatory and the Dialogues between the body and the soul. It is important to note that Catherine, in her mystical experience, never received specific revelations on purgatory or on the souls being purified there. Yet, in the writings inspired by our Saint, purgatory is a central element and the description of it has characteristics that were original in her time. 

The first original passage concerns the “place” of the purification of souls. In her day it was depicted mainly using images linked to space: a certain space was conceived of in which purgatory was supposed to be located. 

Catherine, however, did not see purgatory as a scene in the bowels of the earth: for her it is not an exterior but rather an interior fire. This is purgatory: an inner fire.”

http://w2.vatican.va/content/benedict-xvi/en/audiences/2011/documents/hf_ben-xvi_aud_20110112.html

It’s interesting that when I look at more traditional Catholic websites about the above quote, they charge the Pope with a development of modernism, but does the history of purgatory hold out? The earliest known debate on the topic of purgatory between East and West took place in 1230 A.D. between a Franciscan friar and a Greek Bishop Bardanes of Corfer. In the debate it appears that the Greek Bishop misunderstood the Franciscan’s explanation on “the fire” point of purgatory and connected it to an irrational fear of universalism from Origenism, not realizing a proper distinction between the two concepts.

In fact, as evidence to indicate that the above statement by Pope Benedict XVI is not a development, in 1267 Pope Clement IV issued a profession of faith which was adopted in 1274 at Lyons II. The formula, as explained by Fr. Aidan Nichols:

So far as Purgatory is concerned, the ‘Clementine formula’ abstains from any reference to fire, though it does use the term “purgatorial”, in its Greek form. Those who die in charity, truly repentant but without as yet making satisfaction for their sins, whether commission or omission, by worthy fruits of repentance, will, so the formula maintains,  be purged after death, poenis purgatoriis seu cathartiis, “by purifying or cathartic pains.”[1]

It’s interesting to note that at the start of Craig’s initial post of his series, I asked him whether he knew that if Dante’s work influenced the more physical imagery of purgatory in the middle ages. Now, after examining the papal profession of faith in the 13thcentury, as well as noting that the first use of the word “purgatorium” occurs in the writings of Hildebert of Lavardin dating anywhere from 1056-1135 A.D.; it appears one can reason that either Dante’s work in the 14thcentury either influenced the cultural perception or the cultural perception of that particular time period influenced him. [2] However, the Augustinian viewpoint was still within the frameworks of Pope Clement IV profession of faith.

Further Reflections on the topic may be needed, such as the development of the sacrament of Confession in regards to the penance preceding absolution to the development of it in the future. However, I believe the topic needed a better examination of the development of theology within a historical timeline.

[1]Aidan Nichols O.P., Rome and the Eastern Churches, (San Francisco: Ignatius Press, 2010), 293.

[2]Ibid, 295.

St. Ambrose on Christ and Death

28 Monday May 2018

Posted by in Catholic Tradition, Faith

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I was perusing some of the Church Fathers writings when I came across these few paragraphs and thought of sharing them. As readers here know that I’ve attempted to juggleSt. Athanasius’ “someone must die because God cannot contradict himself,” vs. St. Thomas Aquinas’ “Christ’s sacrifice was not necessary but fitting.” It appears that St. Ambrose agrees more with St. Thomas with this regard. It’s also interesting that more or less St. Ambrose confirms that sacrifice of the mass, which is interesting because he’s often the Church Father that Lutherans look to for support of many of their theological developments:

46. Why should more be said? By the death of One the world was redeemed. For Christ, had He Willed, need not have died, but He neither thought that death should be shunned as though there were any cowardice in it, nor could He have saved us better than by dying. And so His death is the life of all. We are signed with the sign of His death, we show forth His death when we pray; when we offer the Sacrifice we declare His death, for His death is victory, His death is our mystery, His death is the yearly recurring solemnity of the world. What now should we say concerning His death, since we prove by this Divine Example that death alone found immortality, and that death itself redeemed itself. Death, then, is not to be mourned over, for it is the cause of salvation for all; death is not to be shunned, for the Son of God did not think it unworthy of Him, and did not shun it. The order of nature is not to be loosed, for what is common to all cannot admit of exception in individuals.

47. And, indeed, death was no part of man’s nature, but became natural; for God did not institute death at first, but gave it as a remedy. Let us then take heed that it do not seem to be the opposite. For if death is a good, why is it written that “God made not death, but by the malice of men death entered into the world”? For of a truth death was no necessary part of the divine operation, since for those who were placed in paradise a continual succession of all good things streamed forth; but because of transgression the life of man, condemned to lengthened labour, began to be wretched with intolerable groaning; so that it was fitting that an end should be set to the evils, and that death should restore what life had lost. For immortality, unless grace breathed upon it, would be rather a burden than an advantage.

48. And if one consider accurately, it is not the death of our being, but of evil, for being continues,. That which has been rises again; would that as it is now free from sinning, so it were without former guilt! But this very thing is a proof that it is not the death of being, that we shall be the same persons as we were. And so we shall either pay the penalty of our sins, or attain to the reward of our good deeds. For the same being will rise again, now more honourable for having paid the tax of death. And then “the dead who are in Christ shall rise first; then, too, we who are alive,” it is said, “shall together with them be caught up in the clouds into the air to meet the Lord, and so we shall always be with the Lord.” They first, but those that are alive second. They with Jesus, those that are alive through Jesus. To them life will be sweeter after rest, and though the living will have a delightful gain, yet they will be without experience of the remedy.

 Ambrose of Milan, “The Two Books on the Decease of His Brother Satyrus,” in St. Ambrose: Select Works and Letters, ed. Philip Schaff and Henry Wace, trans. H. de Romestin, E. de Romestin, and H. T. F. Duckworth, vol. 10, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1896), 180–181.

Something in the Air

13 Friday Apr 2018

Posted by in Catholic Tradition, Church/State, Education, Faith

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Several things caught my eye in Philip’s excellent article the other day. I hate writing posts in commboxes (although I do it far too often), so I thought I would discuss it here.

The first comes from the Catholic Herald, always a good source of information.

[O]n 8 April, I made the 2.5-hour drive to the National Shrine of Divine Mercy Shrine in Stockbridge, Massachusetts for Divine Mercy Sunday. And how could I not? Judging by the licence plates in the parking lots, pilgrims travelled from every corner of the United States. According to the programme, many more flew over from Europe. I practically live down the street.

It was a deeply moving occasion, despite Mother Nature’s lack of cooperation: it was finger-numbingly cold, with snow flurries dropping in and out. Yet 15,000 pilgrims descended on the little mountain town, bundled in parkas and blankets. Some charitable souls drifted through the crowd passing out hand warmers.

Aside from the official proceedings, what struck me most was the demographic make-up. There were Hispanics, Filipinos, Africans, and Chinese – but hardly a Caucasian in sight. That’s grossly unrepresentative of the national Catholic population: 59 per cent are white, 34 percent are Hispanic, 3 per cent are Asian, and 3 per cent are black.

Of course, this has nothing to do with race and everything to do with trends in migration. Immigrants, whatever their faith tradition, tend to be more devout than their native-born counterparts. This is true even in countries like Sweden, where predominantly-white immigrants from Poland are contributing to a boom in the Catholic population.

But are these new Catholics a permanent feature of American and Western European countries? That seems doubtful. A new Gallup polldemonstrates that the rate at which Catholics attend Mass continues to fall since 1955, from 75 per cent to 39 per cent. This, despite the fact that the nominal Catholic population has grown considerably thanks to mass immigration from South America. Meanwhile, attendance at Protestant services has remained fairly stable.

The lack of Protestant immigration actually gives them an advantage with this metric. The children or grandchildren of immigrants who stop practising the faith are more likely to identify – if only nominally – with their family’s religion. Because Catholic immigration is so high, there are many “cultural” or “lapsed” Catholics: those who identify with the Faith, but don’t attend Mass. Meanwhile, Protestants who have “un-churched” are more likely to identify as irreligious.

True enough, out here the Catholic Church is made up of probably close to a majority of Hispanics, of all ages, and who are treated quite badly by the established Anglo congregations, to the point of nearly two churches in one building. A good many of the Anglos strike me as mostly CINO’s (Catholics in name only). Given it is Hispanic immigration, I don’t see it as much in the Protestant churches but suspect it is mostly a lack of Hispanics not a difference in attitude.

The funny part is, Islam also has this problem, they too are losing the immigrants’ children.

Here, again, Pew’s study of Islam in America is enlightening. Nine per cent of ex-Muslims converted to a different faith, and one per cent said they were actively searching for a spiritual path. That means only 10 per cent remain open to engaging with organised religion. The other 90 effectively become secular or “spiritual-not-religious”, which usually amounts to the same thing.

Apparently, it is something in the air in America. part of it, of course, is the churches themselves, I’m not a particularly regular attendee myself. My local church is good on liberal platitudes, on real (what some call, muscular) Christianity, not so much. Other choices such as LCMS are quite inconvenient for me, perhaps it will solve itself, or God will show me a way, but for now, that’s how it is.

In a Federalist article, Mathew Cochrane notes that one of the weaknesses of our churches is that we are driving away men. He quotes Ross Douthat’s “God and Men and Jordan Peterson” New York Times column to good effect.

The men fled; the women stayed.

That’s the story of Easter weekend in the New Testament. Most of Jesus’ male disciples vanished when the trouble started, leaving his mother and Mary Magdalene and other women to watch by the cross, prepare his body for his burial, and then (with the men still basically in hiding) find the empty tomb.

Male absence and female energy has also been the story, albeit less starkly and dramatically, of Christian practice in many times and places since.

Except that is not true, all concerned missed the real story, didn’t they? How many times had Jesus told them he would rise from the dead? None of them, not a single one, believed Him – they went to the tomb to properly prepare his corpse and were gently chided by the Angel:

“Why do you seek the living among the dead? He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise” (Luke 24:5-7).

There is also this,

As one blogger quickly pointed out, two key issues with Douthat’s presentation of the story highlight a disregard for men. First is the enormous factual error: Joseph of Arimathea and Nicodemus, both men, were actually the ones to prepare and bury Jesus’ body (John 19:38-42) while the women watched (Luke 23:55-56) and returned with additional spices several days later. Unlike Douthat, Mark the Evangelist is quite right to observe that Joseph “took courage” before going to the guy who just had Jesus executed and asking him for the corpse (Mark 15:43).

Yep, that’s how you are going to attract men, NOT.

With No Free Will; An Incorruptible God Must Be The Agent of Corruption.

15 Thursday Mar 2018

Posted by in Blogging, Catholic Tradition, Faith

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One aspect of folks that I value is the ability to allow free dialogue, even if it doesn’t seem important, may hinder one’s argument, or a point that tends to lead in a different direction. Of course, I value this because I value the exploring of ideas to reveal truth.

Perfect Chaos is a blog run by Steven Colborne, who believes in God, maybe even the Christian God, but doesn’t believe in Free Will basically because God is in charge of everything existence. Steven posted again today about The Free Will Problem. Naturally, there are analogies that can be given to show when one is in charge they can allow free will etc. However, as I’ve continued to exhibit through Catholic thought, there is ample philosophical evidence within Catholicism that indicates a lack of free will is more or less rubbish.

In this particular blog of Steven’s I gave Augustine’s answer to Steven’s assertions that Free Will doesn’t exist, please refer to his post as well as his essay that he gives a link to in the post. I answered that in accordance with Catholic tradition that Steven fails to properly refute Augustinian Theodicy. More or less Steven doesn’t even address it, which of course the comment is a critique that Steven could use to finely tune his own thoughts on the matter–even for his own side of the argument. Unfortunately, Steven deleted my comment, so I present it here to you, reconstructed. 

Augustine’s point is rested in the Confessions Book 7:

Augustine explains his view of Free Will: ” I was absolutely certain when I willed a thing or refused to will it that it was I alone who willed or refused to will. Already I was beginning to see that therein lay the cause of my sin. I saw that what I did against my will was something done to me, rather than something I actually did. I concluded that it was not my fault, but my punishment.”

Augustine explains earlier in Book 7 how this relates to God in a fashion the resembles Anselm’s ontological argument: ”

There has never has been, nor will there be, a soul able to conceive anything better than you, who are the supreme and best good. But since it is of the utmost truth and certainty that the incorruptible is preferable to the corruptible, even as I already preferred it to be, I could now attain in thought to a being better than yourself, my God, if you were not incorruptible. Therefore, where I perceived that the incorruptible must be preferred to the corruptible, there ought I to seek you. There too, ought I to observe where itself is, that is, whence comes that corruption, by which your substance can in no way be violated. For absolutely no corruption defiles our God.”

The glaring problem in a Christian argument against Free Will, or for that matter the argument for God is that for God to be God, He must be a perfect being. Naturally, this fits into Aquinas’ model in the Summa Theologica:

“Now God is the first principle, not material, but in the order of efficient cause, which must be most perfect. For just as matter, as such, is merely potential, an agent, as such, is in the state of actuality. Hence, the first active principle must needs be most actual, and therefore most perfect; for a thing is perfect in proportion to its state of actuality, because we call that perfect which lacks nothing of the mode of its perfection.”

So, as I challenged Steven, for God to be perfect, He must be without corruption or He simply wouldn’t be God. If there is no Free Will, then God would have to be responsible for evil, one would have to assert and defend those evils such as theft, rape, death, any violence, natural disasters would need to be part of God’s perfection and not corruptions in the world to argue that Free Will doesn’t exist because God would be responsible for all of these actions and they could not take away from His perfection.

Sadly, again, Steven deleted my comment which was simply a good nature criticism that I had seen lacking in his essay. As my second response was also deleted after I noticed he deleted my initial comment, I decided to bring my critique to the general readership of the blogosphere.

Pharisees & Popes

25 Sunday Feb 2018

Posted by in Catholic Tradition, Faith, Pope

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Bolivian President Evo Morales (L) exchanges gifts with Pope Francis during a meeting at Quemado presidential palace in La Paz on July 8, 2015. Pope Francis, the first Latin American pontiff, arrived in Bolivia on the second leg of a three-nation tour of the continent’s poorest countries, where he has been acclaimed by huge crowds. AFP PHOTO/JUAN CARLOS USNAYO

“Three months ago, in a country, in a city, a mother wanted to baptize her newly born son, but she was married civilly to a divorced man. The priest said, ‘Yes, yes. Baptize the baby. But your husband is divorced, so he cannot be present at the ceremony.’ This is happening today. The Pharisees, or Doctors of the Law, are not people of the past, even today there are many of them. That is why we shepherds need prayers.”

Thus Pope Francis at Santa Marta last October.

As presented in the Gospels, the Pharisees were men who cared so much for the letter of the Law that the Spirit of it passed them by; one feels they were the spiritual predecessors of modern Health & Safety experts. Jesus was clear about the importance of not binding the people with extra burdens. Any priest who acted in the manner described by the Pope, should have recognised that his actions were not going to contribute to family stability, or even, perhaps, to the bringing of the cild to baptism. It is hard to know quite what the priest thought he was achieving.

In such circumstances, the ‘rigorism’ condemned by the Pope, seems to stand rightly condemned.

But then when, as last February, the Pope takes the line that rigorism includes priests who tell divorced people that they can remarry, he seems, to many of us, the ignore what the Lord Jesus says in Mark 10:1-12. To accuse any priest who upholds that teaching as a ‘Pharisee’ seems to take the word to that point of uselessness occupied by a word like ‘fascist;’ anyone of whom one disapproves, falls automatically into that category. It is a word for the polemicist, not the apologist.

No Catholic can cavalierly dismiss the insistence on dogma as pharisaism. The Laws of the Church derive from the teachings of Jesus. Yes, and of course, how easy it would have been to have been able to do as the original Pharisees could, and allow divorce on certain grounds; but Jesus was clear on this. We can, as many churches have, choose to caveat His words, and effectively allow divorce; but try as we might, we cannot pretend we are abiding by His words.

All of this is by way of prelude to Fr Thomas Weinandy’s thought-provoking article in In the National Catholic Register. A member of the Vatican’s International Theological Commission, Fr Weinandy spoke on the theme of the four marks of the Church: “One, Holy, Catholic, and Apostolic.” All of these were, he said, at risk, not least from the confusion created by the Holy See itself.

This is a theme we have considered here recently. There is certainly a place of robust discussion and deep questioning, and even for the sort of contrarianism which can make a seminar or lecture go with a swing, but it seems an unlikely role for the holder of the See of St Peter, not least in an age of instant communication. An septuagenarian who, by his own admission, does not read social media, may, perhaps, have an imperfect understanding of how his words are received by millions who do not spend their time in theological controversy. Fr Weinandy has a better understanding, and that gives him cause for concern.

In spite of all the controversy following Vatican II, there was never any doubt over where Blessed Paul VI, St John Paul II and Benedict XVI stood regarding the Church’s “doctrine, morals, and liturgical practice.” But, Fr Weinandy

“Such is not the case, in many significant ways, within the present pontificate of Pope Francis,” Father Weinandy continued. Praising the Pope for his personal holiness and his concern for the young and the marginalised, he goes on to observe:

that “at times” the Holy Father appears to identify himself “not as the promoter of unity but as the agent of division,” and that his desire to — in the Pope’s own words — “make a mess” in the belief that a greater unifying good will emerge, is a cause for great concern.

By doing nothing to calm the doctrinal division and moral discord within the Church caused by some of his own ambiguity, the Pope, Fr Weinandy suggests, may have transgressed has transgressed the foundational mark of the Church – “her oneness.”

It seems hard to counter Fr Weinandy’s thesis. Does that mark him out as a ‘rigorist’? Are there not, as suggested in the opening paragraphs, times when rigor is necessary? I would suggest that Fr Weinandy’s interesting lecture is read by all with a concern for these things. I would further suggest that attempts to write him off as a Pharisee miss the point. Dogma is dogma. doctrine is doctrine, and if one does not like them, then there are plenty of alternative ecclesial communities which will accommodate those of that point of view.