Tag Archives: Jesus

Farewell to the Devil?

18 Wednesday Dec 2019

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In his essay “Farewell to the Devil?”, Joseph Ratzinger (Pope Benedict XVI) examines and rebuts the argument presented by Swiss Catholic Theologian Herbert Haag, who asserts that Satan does not exist and that Satan was an idea that manifested ancient Jewish culture’s understanding of evil and sin. (Ratzinger, Farewell to the Devil? 197.) Haag’s thesis was written during the time of great cultural upheaval both in secular culture and in Catholic Culture as his book “Farewell to the Devil” would be printed after the Vatican II council. It should be no surprise that Superior General of the Jesuits, Fr. Sosa, has recently made comments that Satan is an analogy making very similar points as presented in Haag’s argument ( A comment that Fr. Sosa has since walked back a bit).

Ratzinger explains that this position is one that uses a methodology that is devoid of literary analysis of scripture but rather is a methodology that focuses on a false historicism (emphasis mine) that those of a different era are either stupid, naive, or both, so in effect, Haag’s position is based on the rhetoric fallacy of “poisoning the well” of the witness testimony of Jesus and the Apostles as it is presented in the New Testament. Haag’s thesis is refuted by Ratzinger by examining the New Testament in which Satan and Demons exist, and the Devil is not a synonym for sin which is claimed by Haag (Ratzinger, Ibid.).

It’s so glaringly obvious in the belief of those in scripture that both Satan and Demons exist that Haag had to admit this is a commonly held belief of those in 1st century Palestine. However, Haag argues that these people were victims of their understanding and culture during this period of time. Again, it’s important to reiterate that Haag’s position is based on his own cultural bias in which he has already assumed those in Jesus’ time are inferior to his own understanding. Naturally, this type of assertion is one of the most dangerous facets of a strict historical-critic exegesis and the use of historicism by modern scholars. Ratzinger does a good job acknowledging that it’s Haag’s bias that has predetermined his conclusion on this matter, Ratzinger writes, “Haag bids the devil farewell, not in his capacity as exegete or interpreter of Scripture, but rather as a contemporary, who considered the existence of a devil untenable (Ratzinger, 198).”

One of the key aspects in understanding Satan and Demons, after examining the role of the Old Testament as being dependent on the New Testament, is understood when Ratzinger writes, “The spiritual battle against the enslaving powers, the exorcism pronounced over a world blinded by demons, is an inseparable part of Jesus’ spiritual way that belongs to the heart of his own mission and of the mission of his disciples.” (Ratzinger, 202). Furthermore, Ratzinger indicates that our understanding of the faith must be rendered within the faith community. If it is to be determined that Satan is merely an analogy to sin or a sort of moral taboo then the Church’s sacramental life with the foundation of baptism would be moot. Ratzinger writes, “One must be able to take baptism at its word, especially in its central action. It indicates what takes place in becoming a Christian and what does not…exorcism and the renunciation of Satan are part of the central action of baptism.” (Ratzinger, 203.)

At the end of the essay, Ratzinger questions what Haag means that the Devil cannot be understood to exist by what we know in our modern age. In many respects, I believe the question of “Farewell to the Devil?” is one that originates in the metaphysical and spiritual and moves into the material, perhaps, there is to be understood better the sacred and the profane. A good measurement of whether something is contingent on faith testimony which is the essence of the faith is its relation to the Incarnation itself.

How does Satan, the demonic, and hell relate to the Incarnation? In the course of the history of the Church, the great heresies have always been misguided teachings on who is Jesus Christ. Satan and hell must be articles of faith as without those parts of revelation, it would render the Incarnation useless. If theologians eliminate Adam and Eve, the fall, hell, and then the slope—as we see today—leads to there being no such thing as sin, then those theologians have rendered Jesus Christ merely an ancient understanding of the world.

Biblical Exegesis: Primarily a philosophical discussion or historical?

11 Wednesday Dec 2019

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Pope Benedict XVI explained in his 1988 Erasmus lectures, “The debate about modern exegesis is not at its core a debate among historians, but among philosophers”. (Matthew J. Ramage, Jesus Interpreted, 9).

Is the discussion of the Holy Scriptures primarily a philosophical debate of those who claim there is a God and those who do not?

The statement appears to be correct on the surface; however, the difficulty with this particular assertion is that it is a false dichotomy when it comes to the interpretation of what is true and what actually happened as it is described in the written word. In attempting to determine what is true, the historian–both secular and religious–deals with the axiological value judgment of the truth just as much as any philosopher would when it comes to scriptural exegesis and the matter of what is the truth.

Make sure to pre-order my new book: The Birth of God in Historical Context: An Examination of the Infancy Narrative of Jesus Christ: 

https://www.barnesandnoble.com/w/the-birth-of-god-in-history-phillip-hadden/1134980944?ean=9781078744492

 

Do Miracles need a priori knowledge?

04 Wednesday Dec 2019

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Objection: The affirmation of the Resurrection as a miracle is connected to the event itself, a position that rejects, a priori of the miraculous would leave no room for the Resurrection as the Gospels teach it.”
First off, I’d simply point to the picture and ask, “If you had no idea of the miraculous, wouldn’t you have some understanding seeing this event transpire?”

Therefore, No affirmation of the existence of miracles is necessarily needed to witness an event that would be described by one with priori knowledge of miracles as miraculous.

If one did not have the concept of a miracle– or apathetic to the idea–prior to or have a knowledge of miracles before the Resurrection, but had the basic knowledge that dead people do not come back to life; then one would simply have to conclude the very nature of the event is outside of the realms of natural occurrences. If someone knows that people who are dead, by rule, do not come back to life then they would have to formulate a concept for the supernatural as a response to a new discover, thus they would now attain the concept of the miraculous.

The attainment of knowledge of the miraculous (the first reception) from a miraculous event would need to precede any sort of priori concept of the miraculous because if it were required that one needed such knowledge there could never be any miracles that could be recognized to be such as Aristotle, and Aquinas agrees, that all knowledge comes from the senses.

Although, I’d be willing to be more persuaded if one argues from Augustine’s Divine Illumination theory.

Make sure to pre-order my new book: The Birth of God in Historical Context: An Examination of the Infancy Narrative of Jesus Christ:

https://www.barnesandnoble.com/w/the-birth-of-god-in-history-phillip-hadden/1134980944?ean=9781078744492

The Birth of God in Historical Context: An Examination of the Infancy Narrative of Jesus Christ

03 Tuesday Dec 2019

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Dear Readers,

I mentioned earlier this year that I hoped to publish this book by year’s end. The book is a compilation of my earlier work in history as an undergraduate student, posts and debates that had been published on this blog and my own, and material from my most current Master’s class in theology.

The book sets a foundation on the historicity of the gospel texts within the vein of a proper understanding of historicism. An understanding of the influence of both era and culture of the authors in their proper contexts. It expresses agreement with Pope Benedict XVI that the writers do not give a video camera recording of the Gospels, but rather gives a substance of the historical truth. The book sets out to explain why there is good evidence to believe the Christmas date is of Christian origin. It explains via Thomas Aquinas why Jesus had to be born in Bethlehem, what Bethlehem was like when Jesus was born, and whether there is any veracity in the claims of a census found in Luke’s gospel account. The book examines the traditions of Mary–the Mother of God, Old Testament typology and prophecy, different historical figures found in the infancy narratives, Finally, what is the importance of the genealogies found in the texts of the gospels.

Excerpt:

The conception of this book began a few years back, originating from a course I took in college called “The History of Christmas”. The course introduced me to many of the written sources presented in this book as well as fostering a great interest in the infancy narratives of Jesus Christ. After some years, I decided to present some of the material in a discussion group at my local parish to discuss some of the historic legitimacy of infancy narratives found in the Gospels. The book’s text expands on my notes and outlines from this discussion group.

My goal for this book is to distill the many arguments about and ideas on the infancy narratives into one, easily accessible analysis, as well as to shape the dense academic historiography and theological typology into something more palatable for lay readers. Naturally, in this project some generalizations are needed to summarize the extensive academic scholarship on the subject, so I fully encourage readers to look beyond this book and to explore all sources that I’ve presented here.

The book’s release date is December 17th. You can preorder a copy at the link below.

https://www.barnesandnoble.com/w/the-birth-of-god-in-history-phillip-hadden/1134980944;jsessionid=93B1BDFE33FD0730049AD04C9BE50EB0.prodny_store02-atgap10?ean=9781078744492

A Visit to a Lutheran Church.

20 Wednesday Nov 2019

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I found this rather interesting, Pastor Weedon is one of the Lutherans I listen closely to. Yes, there are others. This is a series of videos that we will share with you. I am Lutheran, and even for me as an ELCA Lutheran, it highlights the differences. In any case, I think you will see parallels and differences with your church, whichever one it may be. My guess? The LCMS is probably closest to the Anglo-Catholics, as one of the original Protestant Churches.

St. Bonaventure’s The Soul’s Journey into God: Prologue, A Commentary.

21 Monday Oct 2019

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Traditional Catholic theology is marked by its preference for Manualist Thomistic thought perhaps best represented under the lens of the pre-conciliar theologian, Reginald Garrigou-Lagrange. Naturally, after the Vatican II council, the dominate theological thought has been the Nouvelle théologie—a counter to Aeterni Patris and Neo-Scholasticism of the 19thCentury. The post here will not get into detail about the conflict between the two movements, but it’s important to understand that the shift and development of Neo-Scholasticism was a response to the Enlightenment dominated by skepticism with the introduction of Hume’s, Cartesian, and Kantian philosophical schools of thought. These particular schools of thought turned epistemology on its head and developed a “philosophy [that] turned inward…our understanding of the world…rather than coming to a knowledge of the object through the senses led to further regression of epistemology”[1]

The Papal encyclical Aeterni Patris wriiten by “Pope Leo XIII explained the importance of returning to the Classical model of thinking, “And here it is well to note that our philosophy can only by the grosses injustice be accused of being opposed to the advance and development of natural science. From when the Scholastics, following the opinion of the holy Fathers, always held in anthropology that the human intelligence is only led to knowledge of things without body and matter by things sensible.”[2][3]

In recent years, the Dominican House of Studies in Washington D.C. influence is growing in the younger Catholic academic circles. In some respect, they still hold on to the post-conciliar thought of the Nouvelle théologie of Hans Urs Von Balthasar’s Semi-Universalism and Henri De Lubac’s immanence of God being inherent in Man’s supernatural desire for Him; however, the development of the particular theology dominating these popular mainstream circles is the Nouvelle Theologie with a sprinkling of Thomism into a new development in the 20th and 21st centuries. The best popular representation of these positions is Bishop Robert Barron.

I have been naturally attracted to Augustinian thought rather than Thomistic thought. There’s something, perhaps, appealing to the notion of forms existing metaphysically in their own nature and that there’s an innate recognition of these things in the world. I’ve been musing over the idea of beauty; its role in axiological argument, and preferences being shaped by one’s capability to recognize the beautiful. Of course, I’m currently studying theology in a Thomistic setting where a tension grows by questioning of the said school of thought. In recent months, reflecting on what has been going on during the Amazonian synod in Rome, and being influenced by Neo-Scholasticism setting but still having a love for Augustinian thought, I’ve begun to read St. Bonaventure.

The words of St. Bonaventure are composed with the beauty and beating heart of Augustine and Divine Illumination and framed the Aristotelean thought of clarity. Pope Benedict XVI has experienced his preference for St. Bonaventure but being a proponent of the Nouvelle théologie I am surprised when reading St. Bonaventure that although he is Augustinian in his thought he is still very Aristotelean. At the moment, many are concerned of the allegations of paganism in Rome and the worship of nature and idols. By reading St. Bonaventure’s The Soul’s Journey, St. Bonaventure makes an appeal toward recognizing the vestiges from God’s creation to elevate the person toward God. St. Bonaventure recognizes that it’s the senses that moves the person toward God but being created in the likeness of God there’s light within us (awareness) that precedes the senses gaining knowledge. During my own studies of Thomism, I have thought that the idea that all knowledge coming from the senses is ultimately true, but yet, at the very basic foundation there is consciousness. Is this the same as Cartesian Cogito Ergo Sum? No. Descartes thought is one that is turned inward toward the I am of self; whereas, St. Bonaventure’s is turned toward recognition of the great I AM:

 In the beginning

I call upon the First Beginning,

from whom

all illuminations descend

as from the Father of Lights,

from whom

comes every good and every perfect gift.[4]

The journey for St. Bonaventure is a six step journey in the image of the Seraph that gave St. Francis the stigmata to rest in the presence of God on the seventh day. Bonaventure writes, “There is no other path but through the burning love of the Crucified, a love which so transformed Paul into Christ when he was carried up to the third heaven(2 Cor. 12:2) that he could say: With Christ I am nailed to the cross. I live, now not I, but Christ lives in me(Gal. 2:20). This love also so absorbed the soul of Francis that his spirit shone through his flesh when for two years before his death he carried in his body the sacred stigmata of the passion.[5]

There is no immanence within the thought of St. Bonaventure, the journey toward God is one that always goes through Christ Jesus, he prays:

First, therefore, I invite the reader

to the groans of prayer

through Christ crucified,

through whose blood

we are cleansed from the filth of vice—

so that he not believe

that reading is sufficient without unction,

speculation without devotion,

investigation without wonder,

observation without joy,

work without piety,

knowledge without love,

understanding without humility,

endeavor without divine grace,

reflection as a mirror without divinely inspired wisdom.

To those, therefore, predisposed by divine grace,

the humble and the pious,

the contrite and the devout,

those anointed with the oil of gladness,

the lovers of divine wisdom, and

those inflamed with a desire for it,

to those wishing to give themselves

to glorifying, wondering at and even savoring God,

I propose the following considerations,

suggesting that the mirror presented by the external world

is of little or no value

unless the mirror of our soul

has been cleaned and polished.

Therefore, man of God,

first exercise yourself in remorse of conscience

before you raise your eyes

to the rays of Wisdom reflected in its mirrors,

lest perhaps from gazing upon these rays

you fall into a deeper pit of darkness.[6]

Thus, after St. Bonaventure’s Prologue, he begins the journey by the recognition of God with the rejection of the Albigensian heresy that rejected the good of creation, St. Bonaventure points towards the good of the creature as a ladder that will lead the soul to rest in God.

 

 

 

[1]Phillip, The Affirmation of Real Objective Metaphysical Objects in Catholic Thought, unpublished paper, Holy Apostles College and Seminary, 2019.

[2]Aeterni Patris (August 4, 1879) | LEO XIII. Accessed March 17, 2019. http://w2.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_04081879_aeterni-patris.html.

[3]Phillip, The Affirmation of Real Objective Metaphysical Objects in Catholic Thought

[4]Bonaventure, Bonaventure: The Soul’s Journey into God; The Tree of Life; The Life of St. Francis, ed. Richard J. Payne, trans. Ewert Cousins, The Classics of Western Spirituality (Mahwah, NJ: Paulist Press, 1978), 53.

[5]Bonaventure, Bonaventure: The Soul’s Journey into God; The Tree of Life; The Life of St. Francis, ed. Richard J. Payne, trans. Ewert Cousins, The Classics of Western Spirituality (Mahwah, NJ: Paulist Press, 1978), 54–55.

[6]Bonaventure, Bonaventure: The Soul’s Journey into God; The Tree of Life; The Life of St. Francis, ed. Richard J. Payne, trans. Ewert Cousins, The Classics of Western Spirituality (Mahwah, NJ: Paulist Press, 1978), 55–56.

Apostle to the Apostles

23 Tuesday Jul 2019

Posted by in Catholic Tradition, Early Church, Easter, Faith

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This happened to catch my eye over at Father Z’s. While in my tradition we don’t do Saints like the Catholics do, we do respect the stalwart in faith who have gone before us. Amongst them is Mary Magdalene, the first witness of the Risen Christ, and her Feast day was yesterday. That is why she is sometimes called the Apostle to the Apostles, Christ himself charged her with going and telling the apostles that He was risen.

Well, I gather some think that the Church has rather shortchanged her and that her reputation has been sullied. Maybe so, not my department, but I keep in mind what Jessica wrote long ago about her on NEO, my blog. It was this:

Under Jewish Law the testimony of a woman was no testimony at all. The first witness to the Risen Lord was a woman – Mary Magdalen. She was tearful. There she was, come to the tomb to anoint Him, and there was the stone moved. Her mind went where most of our minds would have gone – someone had taken Him away. That great stone had not moved itself, and dead bodies don’t walk out of tombs. The grave-clothes were bundled up and there was no trace of Jesus. Hard to imagine her feelings at the point. Only two days earlier her world had fallen apart. The man whose feet she had anointed and whom she had followed so loyally had been taken, tortured and then crucified. She knew that; she’d been there (which was more than could be said for most of those Apostles). It was over. All that remained was for her to do a final duty to the corpse. But even that was to be denied her. They had taken her Lord away.

She ran back to where the disciples were and told Peter the horrible news. Typically Peter, he ran to the tomb, and equally typically was outpaced by the younger John. But John stood at the entrance, and when Peter arrived he it was who, impulsive and brave as ever, went inside to see that the tomb was, indeed, as empty as Mary had said. The men went back home, no doubt to tell the others; Mary, as is the way of women, wanted to stay there a moment longer, perhaps to gather her thoughts, perhaps to mourn a moment alone.

She looked into the tomb again, only to be met by the most amazing sight – two angels asking her why she wept. The answer she gave echoes down the ages:  “Because they have taken away my Lord, and I do not know where they have laid Him.” As she turned away she saw a stranger, whom she took to be the gardener and asked where Jesus was. Then the man spoke – just one word, one word which shattered the world as she had known it and which echoes down the ages, even to the end of all things. ‘Mary’ was that word, the first from the lips of the Resurrected Lord. However much her tears had blinded her, that voice was clearly unmistakable: “Rabboni!” She said. Teacher, teacher, that was what she called Him. She went to cling to Him and He said: ‘I am ascending to My Father and your Father, and to My God and your God.’  He bade her to go and tell the others what she had seen.

The testimony of a woman was no testimony in Jewish Law, and yet it was to a woman that the Risen Lord first came. He had broken the bonds of death, He had conquered the power of death and of Satan, the hold of sin on mankind was broken; and these things He entrusted to the power of one who in Jewish Law could offer no testimony at all.

She was the first. Let us love and honour her for that this Easter morning: ‘He is Risen! He is Risen Indeed!’

And there, on Easter morning itself, our Lord made his statement on the equality of women. We would do well to note that he made no case for their superiority, as so many these days seem to think, he made the case that women are valuable, and trustworthy, in their own right, which role is not the same as men but is complementary and equal to men.

In the Tridentine Missal, the Epistle is this (from the Song of Songs)

I will rise, and will go about the city: in the streets and the broad ways I will seek him whom my soul loveth: I sought him, and I found him not. (quaesivi illum et non inveni.) The watchmen who keep the city, found me: Have you seen him, whom my soul loveth? When I had a little passed by them, I found him whom my soul loveth: I held him: and I will not let him go …

Would that we all (or any of us) were that faithful to the Lord.

Post-Vatican II Christ Centered Ethics

09 Tuesday Jul 2019

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Recently, I have decided to peruse papers submitted on academia.edu on different Christian topics and post brief commentaries on our blog for discussion purposes. After taking a brief look at different papers, the title “Post Vatican II Christ-Centered Ethical Theology” really lept out at me. And perhaps, a bit of the reason is that I thought it would stir the pot a bit with Scoop—So, I couldn’t help myself.

The author of the paper is a Jesuit by the name Dr. Jean-Marie Hyacinthe Quenum. He begins his introduction quite interesting by claiming:

Christian moral theology as an academic discipline presupposes the self-actualization of Christian mystery in the community of faith called the Church. Christian moral theology draws its methodology and principles from the followers of Jesus Christ worshiping the Holy Trinity and making the fundamental option to live as recreated children of God under the process of God’s justification and sanctification in Christ through the Holy Spirit.

Honestly,  I don’t really understand what idea Quenum is trying to convey in the first sentence. I would have to ask what specifically he means by Christian mystery in this statement, i.e. The Trinity, Body of Christ, Passion, sanctifying grace? It’s true that while we understand good action through the revelation of Christ’s actions and teachings in the Gospels; it doesn’t appear to follow Catholic theology of Grace, Justification, and predestination. However, when Quenum writes, “making the fundamental option to live as recreated children of God under the process of God’s justification and sanctification in Christ through the Holy Spirit.” Perhaps, it’s clarity that is missing in his state where he is speaking of our cooperation with the sanctifying grace of the Holy Spirit through the practice of virtues that allows one to sustain and preserve in grace. Of course, it is through prayer, practicing the sacraments, and works of mercy where God continues to infuse within our souls His graces to live a life of holiness; to be perfect as our heavenly Father is perfect.

The understanding of grace and its role it plays in our actions, being the goodness of God, is formed from an understanding of classical orthodox understanding founded in the Augustinian and Thomistic traditions. As I would not be surprised if Quenum, being a Jesuit, being formed in the Molinist school of radical free will with God’s middle knowledge merely knowing our receptiveness to His grace, this may have led to these developments in Post-Vatican II thinking.

Quenum writes, “In Post-Vatican II Church Christian moral theology has become in university context a field of Christian ethics dealing with Christian living with real people in a real world of secularized societies. Appropriately called theological ethics, Christian moral theology has become an inspiring discipline, based on Scripture, reason, character formation, commitment to the reign of God, common good, virtues, social responsibility and the goal to become better people of God after the last Adam, Jesus Christ. “

 Again, this begs the question, how is this idea to be played out with the traditional understanding of Catholic theology with grace and predestination? Quenum goes on, “how Christians in their intentions to become Christ-like manifest their fundamental relation to the Trinitarian God creator, savior and transformer of the world by leading a virtuous life of moral responsibility and goodness.

 I am concerned with what he means by ‘intention’ our intention is to accept the grace of God by our free will; however, as God is creator, his grace actualizes our souls so the good that we do in the world comes from God. Our good actions are not our own, but rather our action within the Thomistic and Augustinian understanding of grace is to consent to the grace of God, a acquire an interior freedom that allows our heart to rest.

Quenum does speak later on in the paper about the role of prayer and the Holy Spirit. He says, “It allows the disciple of Jesus Christ to make daily decisions by seeking God’s heart. Prayer consists in listening God’s Word in faith (Hebrew 4: 2).  By building human life on the rock of God’s Word, the disciple of Jesus Christ is open to the agenda of God. The human heart is the deepest part of the human person experiencing the creative presence of the Trinitarian God. From the human heart purified by the presence of the Trinitarian God flows the moral transformation of the person called to discipleship by Christ and anointed by his Spirit.”

The statement on prayer could be okay or worrisome depending on where one places the stresses on the action of the person. Prayer is in many ways initiated by God through grace. We feel a call to it, in effect, we could make decisions to cooperate with God’s call to prayer, part of this is building the habit of prayer in our lives. However, if by the last statement he makes in this paragraph that God transforms us by his grace then the statement becomes more on par. So, again, it may be a clarity issue.

Finally, Quenum’s statement on the Holy Spirit appears to clarify my concerns early on in his paper. He writes:

The Holy Spirit who prays in the human person makes the voice of Christ heard and obeyed. The Holy Spirit guides the believer in the quest of moral transformation. Christian moral transformation requires friendship with Jesus Christ who helps the disciple to appropriate and to assimilate his life, passion, death and resurrection through the work of regeneration of the Holy Spirit. The Holy Spirit as comforter empowers the believer for a deeper relationship with the Trinitarian God that brings the fruits of a blessed life.

 Naturally, I find little issues with this paragraph with my stress on grace. The Holy Spirit is what drives our desire to have a relationship with Jesus Christ and to live a life more like his that we read in the Gospels.

Quenum does have some good points about the challenges of Christian ethics in our modern world. He does articulate well that our modern societies have regressed psychological toward pagan hedonism. He writes, “The logic of desire explored by depth psychology has placed pleasure and comfort at the pinnacle of human fulfilment. To say “no” to a desire is to repress it for a law that brings frustration, dissatisfaction and depression. A person led by the logic of desire rejects rules, regulations and laws.”

I do listen to Bishop Robert Barron’s podcast from time to time. Barron does often use an interesting analogy when it comes to sports with our modern ethics. He explains that if you want to hit a baseball or a golf ball well, you have to use certain techniques that have been tried over a period of time and perfected to do those skills well. Naturally, no one objects usually and says I prefer to hit the golf ball my own way, of course, this is because they wish to hit the ball. What we’ve failed to communicate in our modern societies is that to live life well then we do have to live by some rules. These rules are not to repress you, but rather, like cleanly hitting a golf ball, to give you interior freedom to live your life well.

Quenum explains the development of  Post-Vatican II ethics writing:

 “Post-Vatican II theological ethics has the originality of being non- judgmental. It aims at showing God’s mercy and acceptance toward those who have not yet understood the path of salvation brought by Jesus Christ. It provides supportive and brotherly community for those who are sincerely wrong. These people are no longer blamed but accompanied by wise disciples of Jesus Christ in pastoral ministry.  

 In a pluralistic world post-Vatican II theological ethics is open to dialogue which is today the fruitful method of being with others in respectful way. Dialogue in a world of competing and conflicting values makes Christian vulnerable, modest and ready to learn from others.

 I think it’s fair toask,, Do these ‘ethics’ actually work?  On the one hand, the idea of mercy is an idea that conveys the need for it. The need for mercy is the result of sin. In the post-Vatican II theology, this idea hasn’t been conveyed with much success. If we’re sticking to the golfing analogy, it would similar to telling someone who is swinging the club poorly, “it’s okay, I know you didn’t hit the ball, but go ahead swing the club again and see if you can hit it.” If we do not spend the time to explain what needs to be corrected, how can it be expected that a correction will be made?

I will attempt to answer these question with parts of Quenum conclusion:

Fifty years after Vatican II the pilgrim people of God is thinking differently moral life. The splendor of the truth is in the person of Jesus Christ inviting human beings to share the perfect goodness of the Trinitarian God through a virtuous life of love.

 Moral life is no longer about forbidden behaviors and acts which are intrinsically evil. Moral life flows from the human person whose heart is purified by the Gospel message of Jesus Christ and who makes the fundamental option to share the Trinitarian God’s values in the body of Christ led by the Holy Spirit in the renewed family of the Father.

…

Doing Trinitarian theological ethics implies the rejection of moralism, legalism and authoritarianism for a better approach of the human person as a discerning agent inspired by the Gospel that does Justice, Peace and fellowship in the redeemed world.

 Again, I’m not entirely clear about his concluding remarks. At times in the paper, I think he admits that post-Vatican II doesn’t seem to be working, as Christian morality seems to be evaporating. However, it does somewhat appear that his focus on Trinitarian theological ethics because it relies on being led by the grace through the Holy Spirit rejects legalism, but does this imply that any form of correction is legalism? Perhaps, we merely need faith in the grace of the Holy Spirit to transform the lives. It appears this type of theological ethics is similar to a lot of the ‘accompaniment’ ‘pastoral care’ type theology that comes from clerical media personalities.

Overall the text seems vague to me. It has some theology that does make sense in it, but at times the clarity is lacking,

Good Friday meditation

19 Friday Apr 2019

Posted by in Easter, Lent

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As I said on my blog earlier this week, Eastertide is one of those times when I think of absent friends and family, whyever they are absent. One of the people I miss, of course, is Jessica, the founder of this blog. Some things are not in our hands, but that doesn’t mean we shouldn’t remember what we have learned from them. Back in 2013, Jessica wrote a meditation on Good Friday for NEO that I found very moving. Some of you may not have seen it, and reading it again will hurt none of us, so here it is. [Neo]

We call it ‘Good Friday’. The altar in my church is stripped bare, and the crucifix is covered, and we leave with the smoke from the extinguished candles filling the gloom of an English spring afternoon; with temperatures stuck next to freezing, the shivers could have a number of causes; but meditating on the Passion of Our Lord is enough.  The sense of sorrow is an echo of that first Friday at Calvary, and it is hard to know, at that moment what is ‘good’ about it.

But when we stop in prayer and think, we can see precisely what is good.  It is the day on which all our sins are loaded on the Lamb of God, when He takes upon His shoulders your sins and mine. What wonder is this? What have we done to be so rewarded? How can this be? What wondrous love is this? Good? Yes, the best news mankind ever had or ever will have. Whatever confessional allegiances divide us, I like to feel on this day of all days, the Cross of Christ unites us.

I leave it to all the clever men to explain what in my heart I know is simple. Christ loves me. He loves us all. He did what He did, He suffered what He suffered willingly. He knew if would be terrible, and He would have preferred it if it had been otherwise; but that makes it all the more precious.

The American expression ‘when the rubber hits the road’ comes to mind. This is where our salvation was earned, and not by us. With every nail that was hammered in, as with every stripe He bore for us, we are being saved. If we find those sufferings horrible, we should know that is how God finds our sins; God did something about it – what are we doing?

It was through the breaking of that body on the Cross, and the spilling of that blood that we see what He meant on the evening of the Last Supper. His Body was broken for us; His blood spilled for us. Some of us believe that at the Eucharist we receive His Body and Blood as He said; others that it is in memory of Him. Well, Good Friday is no time to rehearse what divides us – yet more stripes we apply to His back. It is a time for prayer and contemplation.

Mine is that for all of us, the Spirit of Christ may be with us this Easter, and that we may know Him as Lord, and worship Him and be thankful for what He has done for us. What did we do to earn it? Nothing. What can we do to be worthy of it? Just heed His call to repent and follow Him in belief that He is the Christ.

In the shadow of the Cross we kneel and pray and give thanks – we are redeemed through His suffering. As the ancient hymn has it, let all mortal flesh keep silent. He has saved us. It is Good Friday – be sad and yet rejoice.