Tag Archives: ecclesiology

the great hope of Pope Francis

popefrancisSome eight hundred years ago a young soldier reposed in prayer at a wayside chapel on the outskirts of Assisi. It was there that the young man, named Francis, heard and heeded the divine will of God, ‘Go, repair my house which as you see is falling into ruin.’ This moment of great faith and also of intense tribulation for the Church of Christ provides a fitting backdrop to the announcement of Jorge Mario Bergoglio’s election as the 266th Bishop of Rome, with the appellation of Pope Francis.

Bergoglio, until this morning the Jesuit Archbishop of Buenos Aires, presents as an ideal candidate to renew the Church in the present, beset as it is by the ongoing scandal of the sexual abuse crisis and an accompanying collapse of credibility in the public square, widespread persecution in Africa, Asia and the Middle East, the challenge of rapid and aggressive secularisation in the West, and significant issues of church governance that, it must be admitted, have hindered the ability of the Church to respond effectively to these concerns as well as the broader needs of human culture and society.

archbergoglioOf course, it is naïve to assume that any one figure can bring about the conversion that remains the responsibility of the whole body of the Catholic faithful and it can be too easy to either acclaim or criticise those called to a service of leadership from afar while one sits comfortably on their hide. Naïve it would be, too, to assume a simply address of Church structures will provide the necessary medicine for the afflictions suffered by the Church on account of its members who, like the first disciples, know their poverty of spirit all too well.

Nevertheless, it is true that ‘leadership matters’ and it arrives with the responsibility to take up these great challenges with courage and the conviction that the current woes of the Catholic Church are not a fulfilment of its nature but a contradiction to its mission as the ‘universal sacrament of salvation’ (Lumen Gentium 48). In other words, leadership brings with it the demands and gift of hope, a hope that brings the future into the present and affirms that this moment of history, filled as it may be with trial and tribulation, does not exhaust all possibilities.

Doubtless much ink will be spilt about Pope Francis and his capacity to realise these possibilities in the years ahead. Already there has been a positive assessment for his acute concern for the poor, a virtue that is indeed evident throughout his episcopal career in Latin America, and for his prayerful acceptance of the responsibilities of the Petrine Office. The inspiration of Bergoglio’s papal name in the mendicant saint of Assisi augurs well for a pontificate marked by a focus on a renewed mission of evangelisation which responds to the poor, to poverty in its social and spiritual dimensions.

Who are these ‘poor’? There are those poor in spirit who have yet to hear the Good News of the Risen Jesus, sent from the Father and encountered in the Spirit; there are the poor in discipleship who have heard but not received this living Word within the depths of their life; there are the poor in circumstance who cry out for the bare necessities of life and who make a claim on the Church’s faith, and there is the poverty of the Church itself which remains ever incomplete in its human dimension, in need of conversion to the source of its life.

BergoglioThe credentials of Pope Francis to take on this missionary enterprise are certainly in evidence. In an interview with Vatican Insider, a media service run by the daily newspaper La Stampa, Bergoglio called the Church to return to its foundational ‘memory’, the memory of Christ and the urgency of his Gospel message. Reflecting on the current Year of Faith, the then-Archbishop reminded his audience that faith is not given to us for our own consolation or comfort but as a gift for others:

Benedict XVI has insisted on the renewal of faith being a priority and presents faith as a gift that must be passed on, a gift to be offered to others and to be shared as a gratuitous act. It is not a possession, but a mission. This priority indicated by the Pope has a commemorative purpose: through the Year of Faith we remember the gift we have received. And there are three pillars to this: the memory of having been chosen, the memory of the promise that was made to us and the alliance that God has forged with us. We are called to renew this alliance, our belonging to the community of God’s faithful.

It is memory of our election, the promises of God and our communion with Him that reminds us who we as Church. Like those who suffer amnesia, the Church, without this fundamental threefold memory, loses its sense of self, its very identity, and so its purpose. The Archbishop went on to remark,

We need to avoid the spiritual sickness of a Church that is wrapped up in its own world: when a Church becomes like this, it grows sick. It is true that going out onto the street implies the risk of accidents happening, as they would to any ordinary man or woman. But if the Church stays wrapped up in itself, it will age. And if I had to choose between a wounded Church that goes out onto the streets and a sick withdrawn Church, I would definitely choose the first . . .

Bergoglio identifies the need of the Church to resist insularity, to move from ecclesiolatry to a new evangelisation, from fear of the world’s unknown dimensions to an embrace of Gospel life within its very domain. This is the path of conversion that will bring renewed vitality and hope to the Church catholic. It is ‘on the street’ and in the public square that the Church will regain its innocence and vigour; it is in world-engaging mission that the Church grows young.

conclave2013Finally, the election of a Latin American to the papacy, the first non-European pope for twelve centuries, recalls for the Church its essential universality, a ‘Pentecostal’ breadth and diversity that implies a universality of mission, a mission not only to the West but ad gentes, to the East and global south. While differing in specific contexts, there is a continuity of global need that must enliven the Church’s faith: pressing issues of social and economic injustice, including gross exploitation of women and children, the endangered rights of the unborn and the voiceless, the victims of war and poverty, the spiritual imprisonment of those without hope.

As shepherd and teacher, leader and servant of the Church’s faith, we pray that Pope Francis will be given the courage and succour of the Holy Spirit to fulfil his great responsibilities. As Easter approaches may he, like the first Peter, grow firmly in his role as witness and messenger of Easter faith and proclaim Christ as Risen in humble service of the Church and to the world.

Peter among the Apostles

papal-conclaveWith the imminent election of a new pope, the role of the Bishop of Rome has come into focus in popular and religious media. It struck me that the many formalities and traditions that accompany a papal election, as interesting as they might be, have had the effect of putting into the shade the bases of the papacy in Catholic faith. This seems a lost opportunity to provide ‘reasons for our hope’ (1 Pet. 3:15)

In short, little attention has been given to the ‘why’ of the papacy, a ‘why’ which is significant not only for Catholic believers in their own understanding of the Church but also for non-Catholic Christians who are often, and it must be said not always unreasonably, ‘put off’ by an apparent obsession with ceremonial fanfare over and above the simplicity of biblical discipleship.

Indeed, Paul VI lamented in 1967 that ‘the Pope . . . is undoubtedly the most serious obstacle on the path to ecumenism’. His eventual successor, John Paul II, was to take a more positive view in regards to the ecumenical significance of the papacy, asking how the Petrine Office could accomplish a service of love and unity recognised by all. As the Oxford theologian Fergus Kerr notes, the Polish pontiff even appealed to Christians who are not now, and perhaps never likely to be in full communion with Rome, to help in reshaping the papal ministry (see Ut Unum Sint 4). This recognised not only the possibility of papal reform but situated the task of the papacy within an ecumenical context, within a communion of faith that was ‘already but not yet’.

peter-iconFor Catholics, of course, the pope is understood to be the successor of the apostle Peter and so has ‘full, immediate, ordinary and general jurisdiction’ or primacy over the college of bishops and indeed over the whole Church. What does this rather foreboding statement mean? It means he has a distinct, ecclesial responsibility to proclaim and preserve the faith in its purity and plenitude as well as uphold the unity of the communion of faith, with personal, and not merely delegated, authority to intervene in the workings of another bishop and local churches in service of that ecclesial communion.

Contrary to ‘ultramontanists’ who confuse the papacy with the Church, it should be kept in view that the pope is not the only principle of the Church’s unity (lest we forget the Holy Spirit, for one, and the worldwide episcopate to name another). The Petrine Office is firmly embedded within the Church, in service of the Church’s unity and not above it.

Put in terms of an ecclesiology of communion, the pope is for Catholic faith the visible point of communion of the local churches and cannot, and should not, act as an absolute monarch. Why? This is because it is the college of bishops as a whole that is understood to be of divine law (ius divinum), a college that the pope could never abolish or do away with and of which he remains a member. So the Pope is a head of a college of bishops, belonging wholly to this college while never being simply its delegate. ‘Peter’ remains an ‘apostle’ while the ‘apostles’ do have Peter as their head. Indeed, ‘papal infallibility’, that ability of the pope to proclaim what the faith is, cannot be understood apart from the faith of the college of bishops and so is intrinsically linked to the faith of the whole Church (and anything but an autonomous or private opinion).

greekorthWhat do other denominations make of all of this? Many non-Catholic Christians reject the entire notion of the papacy and its theological or biblical foundations. Closer to home, the Orthodox – whose bishops the Catholic Church does recognise as legitimate, sacramental bishops, of genuine apostolic succession – while not strictly or necessarily objecting to a place of honour for the Bishop of Rome among the world’s bishops, do not believe that the Bishop of Rome should have any juridical claim over a local bishop. In other words, they reject the idea that the Bishop of Rome can actually interfere with another bishop in the governance of his own diocese.

johnsgospelSo, to return to what I think has been a missed opportunity in recent weeks, what are the bases of the papacy in Catholic faith? The most basic approach is to reflect on the biblical warrant for the Petrine Office and to offer this in conversation to other Christians of goodwill. Specifically, how might we understand Peter’s role among the apostles, a role in the primitive Church that underpins, at least in part, Catholic faith on this subject?

The biblical and theological literature concerning Peter’s role in the early Christian community is vast and includes important contributions by Rudolf Pesch, Martin Hengel, Christian Grappe, Raymond Brown and the Australian theologian Gerald O’Collins.

The classic Scriptural texts which have been understood to establish Peter’s primacy among the apostles are well-known and have been well covered in apologetic debates. They are:

  • Matthew 16:18-19 (‘And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven) Note to conclave enthusiasts: This passage is traditionally read to the newly-elected Pope and cardinal-electors prior to the pontiff’s first appearance at the balcony of St Peter’s Basilica;
  • Luke 22:31-32 (‘Simon, Simon, listen! Satan has demanded to sift all of you like wheat, but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers’)
  • John 21:15-18 (detailing Jesus’ repeated command to Peter, ‘feed my sheep’).

However, beyond these familiar texts, there are others which I think disclose Peter’s distinctive role and authority within the first community of disciples. We know, for one, that the Gospel of Mark was written not long after Peter’s martyrdom in Rome (c.60-70) and that it transmits the witness of Peter himself to Jesus’ life and ministry. This testifies to the importance of Peter’s witness for the early Church community.

Peter_the_apostleAs Gerald O’Collins avers, Peter stands out as well among the apostles as the first witness to the resurrection, and therefore one whose Easter faith and proclamation of that event is central to the Church’s life. This witness to the Risen Jesus is, as O’Collins points out, a much neglected dimension of the figure of Peter.

I suspect many Catholics would be surprised by this claim and would more likely name ‘Mary Magdalene’ as the first witness to the Risen Jesus and for good reason. After all, in all four Gospels she is present at the empty tomb. However, an empty tomb is not Jesus himself and Mary Magdalene is named as first witness to the Risen Jesus only in Matthew 28:1-10 and John 20:11-18.

The alternate, and likely earlier, tradition names Peter as the first witness to the Resurrection and can be found in St Paul’s writings which, of course, pre-date the four Gospels. In one of Paul’s letters to the community at Corinth we find an ancient formula (perhaps creed) which names Peter as first witness to Jesus risen from the dead. Paul writes,

For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accord with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas (Peter), then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have died. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. (1 Cor. 15:3-8)   [My emphases]

Paul is clearly transmitting an already-existing tradition. This same Petrine tradition can be detected in Luke’s Gospel, on the road to Emmaus, where the evangelist emphasises that this ‘Emmaus’ encounter with the Risen Jesus is not the primary one. Luke writes of the disciples on the road,

That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. They were saying ‘The Lord has risen indeed, and he has appeared to Simon (Peter)!’ Then they told what had happened on the road, and how he has been made known to them in the breaking of the bread.   [My emphases]

It becomes apparent from such New Testament texts, in addition to reference to the ‘keys to the Kingdom’, Peter as shepherd of the flock and as the ‘rock’ on which the Church’s life will be supported, that ‘the fisherman from Bethsaida’ assumes a special leadership role among the apostles that was actual, grounded in his primary role as witness and messenger of Easter faith, and subsequently recognised in the writings of the early community of faith, that is, in its Scriptures as such.

sanpietropenitenteIt is interesting to note, as a final remark, that Peter’s leadership of the apostolic community is as a repentant sinner (cf. Luke 5:8, ‘Depart from me, for I am a sinful man, O Lord’). Peter, of course, would go on to deny Jesus three times, a betrayal foretold. However, this ‘shadow side’ of Peter does not rule out his leadership but grounds his task of leadership in his own conversion and in service and proclamation of God’s love and compassion to others. Again, we hear Jesus’ words in Luke’s Gospel, expressing this exemplary role that Peter is to play in service of the Church’s faith as a whole, ‘I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers’ (Lk 22:32). St Peter emerges, as ever, an unworthy servant, entrusted to proclaim the plenitude and unity of faith in Him who first showed him mercy.

While the papacy has been subject to reform throughout the centuries, shaped not only by internal factors but also by the dramatic circumstances of the world, the continuity between the role of Peter among the apostles and the Pope among the college of bishops and the universal Church is a most positive and biblically-shaped principle of Catholic faith. While the reports on the conclave continue to roll in and as the announcement of a new ‘Peter’ looms, we remember the first Peter as leader, teacher, witness of Easter faith, repentant sinner, evangeliser and, above all, disciple to Christ who alone can ‘make all things’, including his Church, anew (Rev. 21:5).

the legacy of Joseph Ratzinger

The announcement overnight of Pope Benedict XVI’s resignation, brought on by age and ill health, brings to an end a remarkable contribution to the life and theology of the Catholic Church.

ratzingerFor those who have followed his vocation and studied his thought, Joseph Ratzinger stands out among a generation of European scholars who were integral to the reforms of the Second Vatican Council and who consequently shaped the faith of generations that followed.

Only 35 years old at the time of his appearance at Vatican II as peritus (theological expert), Ratzinger would go on to become the Prefect of the Congregation of the Doctrine of Faith (CDF), a position he held for some 24 years, serving with vigour and tenacity throughout the pontificate of his predecessor, John Paul II (some have described Ratzinger’s performance during this time, perhaps not unfairly, as ‘intellectually remorseless’).

The clarity of Ratzinger’s thought is expressed principally in his writings on liturgy (in which he is influenced by the liturgical movement of the 19th and early 20th centuries) and ecclesiology (grounded in patristic thought, especially St Augustine). The Spirit of the Liturgy and his Church, Ecumenism, Politics: New Essays in Ecclesiology stand out among others.

Those who have engaged his work will recognise the abiding influence of the ressourcement movement throughout Ratzinger’s corpus. This influence includes Henri de Lubac whose Catholicism was, in Ratzinger’s own words, ‘a key reading event’. It is an inspiration that goes some way to explaining the Bavarian’s subsequent focus on the liturgy as the bearer of faith, the Church Fathers as monuments of our tradition, and his development of a Eucharistic ecclesiology grounded in the concept of ‘communion’ (the Oxford scholar Aidan Nichols singles out Ratzinger as ‘one of the first Catholic thinkers to adopt a full-scale, systematically elaborated “Eucharistic ecclesiology”’).

Ratzinger’s theology of the Church has much to recommend itself for pastoral life today precisely because sound practice can only be established on the basis of a sound theology.

pope-benedict-xvi_19Grounded in the ecclesiology of Lumen Gentium, Ratzinger understands the Church not merely as a social organisation but as an organism of the Holy Spirit, encompassing us all from within and bringing about, by Word and sacrament, our genuine ‘contemporaneity’ with Christ in history.

For Ratzinger it is the essential sacramentality of the Church, as recognised by Vatican II, which brings out the twofold nature of the Church’s mystery – its visible, external aspect and its invisible, spiritual dimension which form a vital and paradoxical unity.

This mystery of the Church is well described in Ratzinger’s Introduction to Catholic Theology, in terms of God’s abiding holiness in the midst of the Church’s sinful humanity:

The holiness of the Church consists in that power of sanctification which God exerts in it in spite of human sinfulness. We come up here against the real mark of the ‘New Covenant’: in Christ God has bound himself to men, has let himself be bound by them. The New Covenant no longer rests on the reciprocal keeping of the agreement; it is granted by God as grace which abides even in the face of man’s faithlessness. It is the expression of God’s love, which will not let itself be defeated by man’s incapacity but always remains well-disposed towards him, welcomes him again and again precisely because he is sinful, turns to him, sanctifies him and loves him.

Because of the Lord’s devotion, never more to be revoked, the Church is the institution sanctified by him forever, an institution in which the holiness of the Lord becomes present among men. But it is really and truly the holiness of the Lord that becomes present in it and that chooses again and again as the vessel of its presence – with a paradoxical love – the dirty hands of men. It is holiness that radiates as the holiness of Christ from the midst of the Church’s sin. So to the faithful the paradoxical figure of the Church, in which the divine so often presents itself in such unworthy hands, in which the divine is only ever present in the form of a ‘nevertheless’, is the sign of the ‘nevertheless’ of the ever greater love shown by God. The existing interplay of God’s loyalty and man’s disloyalty which characterizes the structure of the Church is grace in dramatic form. . . One could actually say that precisely in its paradoxical combination of holiness and unholiness the Church is in fact the shape taken by grace in this world (p. 341-342).

The objective holiness of the Church as a sacrament of God’s grace, despite its human frailty, is inexplicably bound up for Ratzinger with the centrality of the Eucharist in the Church’s life and identity.

EucharistIn fact, Ratzinger locates the birth of the Church not so much at Pentecost but at the Last Supper, which signifies and effects the incorporation of the faithful into the body of Christ. Hence, the importance of the Eucharist in the realisation of the Church’s identity and mission as Christ’s body in the world.

Ratzinger’s recognition of the Church’s twofold nature and appreciation of the Eucharist as the sacrament of Christ’s holiness, and therefore of hope for the Church, brings great comfort as well as challenge to Catholic faith in this moment of history, particularly amid the ongoing scandal of the sexual abuse crisis which has cast a shadow over the promise of Catholic faith.

No doubt the news of the Pope’s resignation will focus not on the theological achievement of Joseph Ratzinger but on many broader issues including the state of the Catholic Church itself and calls for sweeping (and likely immoderate) ecclesial reform.

As one commentator noted overnight, the media will largely miss the significance of Ratzinger as it has over the past eight years of his pontificate. There will be a popular perception that he lacked the personality and impact of his predecessor but these judgments are more likely to be made by those who have never read his work.

For those who know as much about Catholicism as they do about the Bhagavad Gita, nothing much will have changed. However, for those who share faith and an appreciation of the Church’s living tradition, which demands the living and articulate faith of graced individuals, the contribution of this Bavarian theologian is cause for thanksgiving.