What is so new about the promised “mountain of the Lord” is not that the wolf and the lamb are both there, but that the wolf remains a wolf and the lamb a lamb, and yet they dwell together without harm or hurt in God’s kingdom. Under God’s rule, conversion and obedience do not mean the loss of identity but the discovery of our true identity as one in Christ. ¤ ¤ ¤ ¤ Magnificat, December 2014, Pages 37-38 ¤ ¤ ¤ ¤
A Right Understanding of Worship
The way back to God is the way of worship. If all that we are and become and do in our many-leveled life could be made one in worship, we should be saints. Some people think that Christian morality is no more than a series of don’ts; others a little less ill-informed think it is no more than a series of dos. These things are included, for being and doing are interdependent, but it is being that comes first in importance; and Christian morality tells us first of all not what we should do, still less what we should not do, but what we should be.
That is why you cannot possibly separate, as some people would have us do, the Church’s moral teaching from its beliefs about God’s revelation of himself to the world. You cannot possibly separate them, because the moral teaching is entirely determined by the doctrine; and if you try to isolate it, you destroy it. You could isolate this or that element in it; you could cling to the ideals of justice, kindness, generosity, fortitude; but these virtues would then cease to be the Christian virtues, because they would be divorced from worship.
FATHER GERALD VANN, O.P.
Father Vann (+ 1963) was an English Dominican and a popular preacher, lecturer, and author.
George Washington’s Inauguration
( A Prayer for the Fourth of July 2014)
Almighty and eternal God, you have revealed your glory to all nations. God of power and might, wisdom and justice, through you authority is rightly administered, laws are enacted, and judgment is decreed. Assist with your spirit of counsel and the President of these United States, that his administration may be conducted in righteousness, and be eminently useful to your people over whom he presides. May he encourage due respect for virtue and religion. May he execute the laws with justice and mercy. May he seek to restrain crime, vice, and immorality. We, likewise, commend to your unbounded mercy all who dwell in the United States. Bless us and all people with the peace which the world cannot give. We pray to you, who are Lord and God, for ever and ever.
R. Amen. — Archbishop John Carroll (alt.)
A Blessing for Fathers…
We bless you and we praise you, God of our Fathers, You are the God of Adam, father of the human family. You are the God of Abraham, our Father in faith, who was ready and willing to give up everything to be faithful to you. You are the God of Isaac, who was born of laughter and old age, and the God of Jacob, whose clever trick gained an inheritance for twelve tribes of sons and daughters, You are the God of Jesse, from whose loins a nation sprang, a sturdy family tree of monarchs, prophets, and priests. You are the God and Father of Israel, your child whom you love with all heart.
You are the God of Zechariah, who fathered St. John the Baptist and taught him the Torah, and of Joachim, the grandfather of Jesus. You are the God of Joseph, who loved and raised Jesus as his own. You are the God and Father of Jesus, and our Father in heaven, too: Holy is your name!
We thank you, God, for the gift of our fathers, for grandfathers, and godfathers and fathers-in-law, too. Send your Holy Spirit upon our fathers, in whose laps we were cradled, on whose knees we were bounced, by whose hands we were fed, instructed, and at times, corrected, in whose company we learned to work and play and pray, at whose side we hear your word and celebrate your mysteries.
Heal their pains and disappointments. Forgive all that needs to be forgiven. Give them the good that they have given others. Welcome into your arms those who have died.
Fill this world, O God, with a father’s love!
We ask this through your son Jesus Christ who taught us to pray to you as He lives and reigns with you and the Holy Spirit, who is Father of the poor, one God forever and ever. Amen.
“In a recent article in Commonweal magazine (“The Church in Crisis: Pope Benedict’s Theological Vision,” 6/3/05), Father Joseph Komonchak of The Catholic University of America insists that there is a “deeper continuity in the new pope’s basic theological approach and vision” than some commentators have recognized.
Father Komonchak argues that Joseph Ratzinger’s theological stance before and during the Second Vatican Council did not subsequently change from progressive to conservative mainly because of student unrest at the University of Tubingen in 1968.
Biographies of the new pope do point out that the future pope left Tubingen for the more sedate atmosphere of Regensberg, where his priest-brother Georg was the cathedral choirmaster. Undoubtedly, Father Ratzinger’s decision to resign from his more prestigious professorship in Tubingen had something to do with the harassment he increasingly experienced from students there.
Komonchak situates the new pope’s theological vision in the context of the frequently-cited division between theologians who interpreted the conciliar renewal as primarily one of returning to the sources of Scripture, early Christian writings, and the dogmatic decrees of the first few ecumenical councils (an overall approach known in French as ressourcement), and other theologians who saw Vatican II and the theological and pastoral developments it inspired primarily in terms of church reform.
In Father Komonchak^s reading of the matter, Pope Benedict XVI did not later switch sides, as it were, abandoning his previous support of the council, where he had been a theological adviser to the late Cardinal Joseph Frings of Cologne, Germany, and before that a close collaborator of the influential Jesuit theologian, Karl Rahner.
The former Cardinal Ratzinger had been consistent in his view that the council was essentially a work of resourcement, of overcoming the limitations of the then-dominant neo-Scholastic theology by returning to the biblical, patristic, and doctrinal sources of the earliest Christian centuries.
What had upset him, Komonchak insists, was not the council as such but some of the developments that occurred after the council and in its name, particularly those affecting the Churchs’ liturgy.
Anyone familiar with my own writings (whether in this weekly column or in other venues) will not be surprised that, while I find Father Komonchak’s analysis very helpful indeed, I would not situate the matter in an either/or framework.
Authentic reform presupposes a return to the sources. True reformers, as the great Dominican theologian, Cardinal Yves Cougar, once reminded us, are those who call the Church not to a complete break with the past, but to a building upon the past in response to new theological and pastoral challenges.
Accordingly, it is not a matter of resourcement or reform, but of a resourcement that provides the foundation for ongoing reform, and of reform grounded in the authentic tradition of the Church rather than in one of the Church’s historical periods, as if frozen in time.
Impatience with neo-Scholasticism, Father Komonchak suggests, led the young theologian, Joseph Ratzinger, to “resist the nearly exclusive emphasis placed on the thought of St. Thomas Aquinas,” which he found “too closed in on itself, too impersonal and ready-made.” He “far preferred” the personalism of St. Augustine (d. 430) and the more ascetical approach of St. Bonaventure (d. 1274), himself a neo-Augustinian.
But what young Joseph Ratzinger seems to have opposed was not so much Aquinas’s “closed-in,” “mpersonal” theology as his readiness to seek common ground and enter into dialogue with the newly translated works of Aristotle and his Arabian commentators.
In his second dissertation, qualifying him to lecture as a theologian,the future pope showed how St. Bonaventure, a contemporary of Aquinas, set himself against this development. He continued to insist on the unity of Christian wisdom for which Christ was the center of all knowledge.
Father Komonchak acknowledges that “Bonaventure ended in an anti-Aristotelianism that came close to anti-intellectualism, and he was among those who urged ecclesiastical authorities to intervene and censure the Thomist position.”
This seemingly theoretical dispute came to a practical head at the Second Vatican Council, in the historic debate over the Pastoral Constitution on the Church in the Modern World (Gaudium et spes, “Joy and hope.”)
The division between the return-to-the-sources side and the reform side at Vatican II and beyond, Father Komonchak suggests, is really a division between those who regard the Dogmatic Constitution on the Church (Lumen gentium, “Light of nations”) as the key conciliar document and those who favor Gaudium et spes.
Again, however, it is not a matter of either/or, but of both/and. Either/or represents a sectarian vision; both/and, a Catholic one.
One assumes that the new pope’s theological vision is Catholic in the fullest sense of the word.”
“The New Pope As Theologian – II”
By the time this week’s column appears, more of the dust may have settled on the enforced editorial change at America magazine and additional information may have become available.
As of this moment, however, it seems clear that there had been pressure on the Jesuits, applied from both sides of the Atlantic – in the Vatican and among a handful of U.S. bishops – to correct perceived imbalances in the editorials and articles that have been published in the Jesuits’ highly respected weekly magazine over the past few years.
When the news first broke via an e-mailed press release from the America offices, those who had been completely out of the loop, including this writer, did not even suspect that Father Thomas Reese’s departure as editor-in-chief was other than voluntary.
But the word quickly spread as phone calls and e-mails from various media outlets began coming in. ] expressed surprise and astonishment when informed of the reports that Father Reese had indeed been sacked, as the British are fond of putting it.
I can think of no Catholic in the public sphere who is more moderate, more responsible, or more restrained in his judgments and statements than Father Thomas Reese. Indeed, he often bent over backwards, as it were, to avoid even the appearance of opposing official church teachings and policies.
But as the saying goes, no good deed goes unpunished. For all of his care and judiciousness in educating the public about the Catholic Church, Father Reese reaped not a vote of thanks from church officials, but a pink slip.
Some years ago, one of the best-read columnists in the Catholic press, a prominent priest-sociologist, used to complain about clerical envy. If memory serves, the columnist was referring to the sentiments that many parish priests might have felt toward highly visible priests like himself – author of many books, popular on the lecture circuit, frequent guest on television, and oft-quoted in the press. There may well have been priests who would have liked to see him taken down a peg or two.
One suspects that there is at least some measure of clerical envy involved here. Father Reese has been one of the most public faces on the U.S. Catholic scene, not only as editor-in-chief of America magazine but also as an author of several books, a much sought-after source for major newspapers and magazines, and a frequent contributor to network and cable television programs. He was all over television during the month of April, from the time of Pope John Paul II’s final illness through the election of Pope Benedict XVI.
By any reasonable standard, Father Reese’s public comments have always been fair, informed, balanced, and consistently respectful of the Catholic tradition. The last adjective that few people would have attached to him was “controversial.”
But perhaps it wasn’t the “controversial” part that was most bothersome, but the “public” part. Why is it that, when the major media outlets need some objective and straightforward illumination of breaking developments in the Catholic Church, they seek out people like Father Reese rather than bishops?
There are two reasons. First, many bishops are uncomfortable with the media and limit their availability to carefully crafted press releases. Second, when bishops do speak to the media, they tend to be guarded to a fault. They engage in what media people call “spin.” One rarely if ever hears a fresh, personal opinion, much less a respectful question raised about a particular Vatican initiative or pronouncement.
A major exception was the response of some high-ranking members of the hierarchy – but not in the U.S. – to the document, Dominus Jesus, issued by the Vatican’s Congregation for the Doctrine of the Faith in September, 2000.
Many people mistakenly charged that this document repudiated Vatican II’s teaching on salvation outside the Catholic Church. In that instance, however, there were bishops who, while defending the basic teaching of the document, openly criticized it for its tone and for its failure to incorporate important post-conciliar developments regarding ecumenism and relations with non-Christian religions.
Will any U.S. bishops or Father Reese’s brother Jesuits express their own concern about the meaning and impact of this latest action, which not only reflects upon the integrity of an individual Jesuit but also the Society of Jesus in the United States and one of its flagship publications?
Among the possible fallouts from this action are these two: first, the U.S. Catholic Church may lose one of its most credible and effective spokespersons with the capacity to explain and interpret developments in the Church to a wider public; and second, others like him may be less inclined to step into the breach.”
This essay, Part I and Part II, is provided by the Fellowship of Southern Illinois Laity. Please share it. Your comments and contributions are welcome. To be added to their mailing list write to: Fellowship of Southern Illinois Laity; P.O. Box 31, Belleville, IL 62222.
by Rev.Richard P. McBrien, Theologian; 9/05/05
“A few months ago, The New York Times Magazine published a cover-story on Senator Rick Santorum of Pennsylvania. The article focused on various aspects of his life and political career, including his religious affiliation and convictions.
Senator Santorum is a Catholic, albeit of a particular kind. He attends Sunday Mass along with Justice Antonin Scalia and other prominent Catholics of similar orientation at St. Catherine of Siena Church in Great Falls, Virginia, where the liturgy is in Latin and the priest prays with his back to the congregation, just like it was in the days before the Second Vatican Council.
However, at 47 years of age today, Senator Santorum was only 4 years old when the Second Vatican Council opened in October, 1962, and only 7 when it adjourned in December, 1965.
He never attended a Catholic college or university, having received a B.A. in Political Science from Penn State in 1980, an M.B.A. at the University of Pittsburgh, and a Doctorate of Jurisprudence from the Dickinson School of Law in Carlisle, Pennsylvania.
One of his fellow Catholic senators, Susan Collins of Maine, has referred to him as a Catholic missionary in the Senate. She occasionally attends the study group he organized to promote more knowledge of the Catholic faith. Only Republicans are invited.
One is tempted to ask if this is one of those cases of the blind leading the blind (with apologies to anyone offended by the politically incorrect usage). Indeed, there is a book, Catholicism for Dummies, co-authored by two priests who also lack theological credentials. But they are “safe” enough to have a regular program on Mother Angelica’s Eternal Word Television Network (EWTN).
In the Times Magazine article, Senator Santorum is portrayed as exuberant over the election of Cardinal Ratzinger as the new pope.
“What you saw,” he claimed, “is an affirmation by the cardinals that the church is not going to change, even though maybe Europe and North America want it to. It is going to stay the way it has been for 2,000 years.” A remarkable statement indeed from someone who has never had a graduate-level course in church history.
Blessed John XXIII reminded us in his opening address to the Second Vatican Council that history is “the teacher of life.” Without a sense of history, one is always vulnerable to the temptation of accepting and repeating generalities that are without factual basis or, more specifically, are contradicted by the facts of history.
Many Catholics believe, for example, that only the pope can appoint bishops. But the pope has only exercised that prerogative for the universal Church since the 19th century. Before that, bishops were selected by various processes, the most common of which during the First Christian Millennium was election by the clergy and laity of the diocese in which they would serve.
Catholics today take for granted that bishops can be transferred from smaller dioceses to larger dioceses when they are deemed suitable for greater pastoral responsibilities. But in the early Church that was not only uncommon; it was absolutely prohibited – and by no less than the Council of Chalcedon in 451, the same council that defined the divinity and humanity of Jesus Christ.
Indeed, the body of a deceased pope, Formosus (891-896), was dug up and placed on trial because he had accepted election as Bishop of Rome when he was already the bishop of another diocese in Italy (Porto).
A few months ago many people both inside and outside the Catholic Church speculated about whether the new pope would come from Latin America or perhaps from Africa. Throughout the First Millennium, this would have been unthinkable. Bishops were elected from the local diocesan clergy, and once in office they remained in the same diocese until death.
But these are only a few examples of changes that have occurred in the Catholic Church. There are countless others in the realm of doctrine (the Church once approved of slavery, while condemning the taking of interest on loans), liturgy (the Mass was originally in Greek, then Latin, and then in many other languages), and even the making of saints (it was not until the year 993 that a saint was canonized by a pope; before then it was a matter of acclamation by the people).
Senator Santorum is surely not the only Catholic who is unaware of the lessons of church history. Nor is he alone in mistakenly believing that “the church is not going to change,” that it is going to stay the way it has been for 2,000 years.”
But if history is “the teacher of life,” we need to learn from it.”
The above two essays were published 8/26/2005 and 9/05/2005 and are provided by the Fellowship of Southern
Illinois Laity. Please share them. Your comments and contributions are welcome. To be added to their mailing
list write to: Fellowship of Southern Illinois Laity; P.O. Box 31, Belleville, IL 62222.
How Much More Will the Father Give
- Only for today, I will seek to live the livelong day positively without wishing to solve the problems of my life all at once.
- Only for today, I will take the greatest care of my appearance: I will dress modestly; I will not raise my voice; I will be courteous in my behavior; I will not criticize anyone; I will not claim to improve or to discipline anyone except myself.
- Only for today, I will be happy in the certainty that I was created to be happy, not only in the other world but also in this one.
- Only for today, I will adapt to circumstances, without requiring all circumstances to be adapted to my own wishes.
- Only for today, I will devote ten minutes of my time to some good reading, remembering that just as food is necessary to the life of the body, so good reading is necessary to the life of the soul.
- Only for today, I will do one good deed and not tell anyone about it.
- Only for today, I will do at least one thing I do not like doing; and if my feelings are hurt, I will make sure that no one notices.
- Only for today, I will make a plan for myself: I may not follow it to the letter, but I will make it. And I will be on guard against two evils: hastiness and indecision.
- Only for today, I will firmly believe, despite appearances, that the good Providence of God cares for me as no one else who exists in this world.
- Only for today, I will have no fears. In particular, I will not be afraid to enjoy what is beautiful and to believe in goodness. Indeed, for twelve hours I can certainly do what might cause me consternation were I to believe I had to do it all my life.
— BLESSED JOHN XXIII
Blessed John XXIII (+ 1963) was beatified September 2000, and canonized May 2014.