A Tale of Two Popes: Benedict & Francis

It has been a very busy two months since the last post: Benedict retired, a conclave happened, and Jorge Mario Bergoglio was chosen as the 266th successor to St. Peter on March 13, 2013. Since then, we have learned of the many stories in his life, especially as archbishop of Buenos Aires. I think it's time for me to delve in deeper to what I think of these two men, these two popes.

There will always be a transition when one person steps in for another. We are all unique and have different strengths that we bring to the table. As Fr. Z says on his blog, "Read Francis through Benedict." That being said, I absolutely love our new Holy Father. Sure, some of what he does we are not used to, just as Benedict did things we were not used to after JPII died, but that is the beauty of the Holy Spirit. His Will be done. This man is exactly what we need in the world today and in the Church. Benedict was also the man that we needed in his own way. Each man's humility is truly inspiring. Thus we see in these last two popes such a great "hermeneutic of continuity".

I have a great love of Benedict XVI and what he did for the Church. His revision of the English translation of the Missal and his efforts to restore the office of the Papacy its proper dignity, were some of the high points. I especially loved his outreach to other Christian communities and how seriously he took his role as shepherd and as an instrument and principle of Christian unity. One of the legacies of his pontificate will be his teaching prowess and efforts. In a way more like that of a father teaching his children, he gave us an understanding of our Faith that we sorely needed after the poor catechesis and liturgical abuses of the last 40 years. Only in time will we truly be able to see what rich treasures that Benedict shared with us. I am not going to lie, I will miss him. I had a lump in my throat when I watched him get into the helicopter and fly to Castel Gondolfo. I take it as a privilege that I was able to witness it in real time and also receive his final blessing as Pope, even if it was through the T.V. screen. We are blessed to live in this time and to be Catholics. I, for one, am glad he is still here praying fervently for the Church.

During the Sede Vacante, I was hopeful that none of the papabile would get chosen. I prayed for it. "Thy Will be done" was my mantra. I just wanted someone who would carry on the good work that Benedict started. Like others, I was completely confused and had never heard of Cardinal Bergoglio. But I was so ecstatic to see him emerge as our new Holy Father. What a blessing! An American! A Jesuit! His name is Francis! Many firsts. And I have a feeling many more wonderful surprises. His approach to people is refreshing and the world is taking notice. Many lapsed Catholics, especially in Latin America, have or are returning to the Church. The fact that an Orthodox patriarch attended his installation Mass is an indicator of something truly special going on that only God knows. We are still getting used to his style and his papacy and I have no doubt in my mind that he will be a great pope. I love the guy already and he is challenging me to be more aware of the shortfalls that I have in living my faith and in my proclamation of the gospel. May God grant him a long reign! This is truly an exciting time in the history of our faith and of the world!

Viva il Papa!

What Still Divides Us?

At the most fundamental level, I believe the one thing that ultimately divides Catholics and Protestants is the issue of authority and where that lies in terms of scripture, tradition, and general church beliefs and organization. This is fundamental because from it springs forth all other problems/hindrances that seem to arise. Ultimately, authority rests in God. All of creation must answer and must be under his authority. The Lord Himself speaks at the end of the gospel of Matthew that "All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you." (Matthew 28:18-20).

As Catholics we render authority within and through the Church, just as it has been from the beginning. Remember what Christ said to Peter, "You are Rock and upon this Rock, I will build my Church." (Matthew 16:16). Who's Church? HIS, Church. Where do we go when we have problem within our believing community, not just to scripture. If you can't discern something from scripture, you appeal to the Church, which is the pillar and bulwark of truth (1 Timothy 3:15). God established a Church. That's clear. What is disputed is how much authority this Church actually has. Is the Church a product of the scriptures or are the scriptures the product of the Church? This Church has the power to bind and to loose. This Church has the power to affect salvation. This Church has the authority to determine the canon of Scripture. Even by appealing to scripture, our Protestant brothers and sisters are relying on the authority of the early Catholic councils as to what exactly constitutes the canon of scripture. (However, due to the unfortunate Revolt of the 16th century, most Protestants do not have the complete Bible.)

This authority goes beyond what even the canon of scripture is. Based on the fact that the individual believer can have a "burning in his heart" as to the "true" meaning of scripture, someone can twist it to conform to anything that they want it to. The rubrics of interpretation are thrown out the window without the proper authority to give you guidelines on how to interpret the passages of scripture. I seem to remember a certain eunuch in Acts that needed someone to determine what the scriptures mean (see Acts 8:30-38). When trying to show how and where the Church derives some of it's teachings and practices from scripture to a non-Catholic, verses seem to be thrown back that in essence have nothing to do with the matter being discussed. Of course, you have no idea what they will use it to support or negate because the individual has essentially become his own pope. Problems arise in the fact that in determining what is “essential” and “orthodox” are left up to the individual believer in this vacuum of authority. In today’s individualistic society this is no more apparent than in the seemingly endless divisions of Protestantism.

There seems to be an unnecessary dichotomy that arises when non-Catholics look at authority. They make a distinction between authority of the Church and authority of scripture. When in reality, they are complementary and there is no reason that they both cannot have authority, albeit different from each other. Where does authority of anything relating to Christ derive it's nature from? God the Father through God the Son given to the Apostles and those they pass the authority on to. The authority of the apostles sets apart what is orthodox and not heresy. They teach "all the Christ has commanded." We have, on God's own authority, the promise that "the Spirit will lead us into all truth." That is a future tense. It is a teaching authority that has it's blessing from God Himself.

So how do we know what to believe? Who has the authority to guide someone to what to believe and how do they know that that is the correct way? I think that that authority should ultimately rest in something or someone. We know as Catholics that the authority rests in Someone and that that Someone promised that He would be with us until the end. Not only that, but he would also send the Spirit to guide the Church into all truth. Now since Jesus is the ultimate Truth, then we have confidence in the fact that he can follow through on his promises and that deriving his authority from God the Father himself, he in turn is sharing that authority with the church and with us. The authority rests in the divinely established and mandated church. Because of that promise, the Church is still in existence and it is the Catholic Church. The fullness of the Christian faith rests with her because of the authority she was given by God to spread his message.

As Christians of the 21st century, we have a unique perspective of looking back not only through 2000 years of Church history but also the effects of said history and the beauty and depth of our history. Both sides can help each other to see the common ground that does exist and discuss at the most fundamental level what authority is and what it constitutes. People today do not like the concept of authority or heirarchical structures. Regardless, I think that a full quote from St. Cyprian is appropriate:

“The Lord says to Peter: ‘I say to you,’ He says, ‘that you are Peter, and upon this rock I will build my Church, and the gates of hell will not overcome it. And to you I will give the keys of the kingdom of heaven: and whatever things you bind on earth shall be bound also in heaven, and whatever you loose on earth, they shall be loosed also in heaven.’ And again He says to him after His resurrection: ‘Feed my sheep.’ On him He builds the Church, and to him He gives the command to feed the sheep; and although He assigns a like power to all the Apostles, yet He founded a single chair, and He established by His own authority a source and an intrinsic reason for that unity. Indeed, the others were that also which Peter was; but a primacy is given to Peter, whereby it is made clear that there is but one Church and one chair. So too, all are shepherds, and the flock is shown to be one, fed by all the Apostles in single-minded accord. If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?”

                          --St. Cyprian, AD 251

By Who's Authority?

Palm Sunday Mass was great yesterday. Well, Mass is great all the time. But my own experience of it was a good one. I felt close to the Lord and it was a great way to start the day and to begin Holy Week.

An aquaintence's cousin's son was getting "dedicated" that day as well. So we went to church at another place in the town with the rest of her family. This church is a "plant" from a big church in a local bigger city near here. It's also in an auditorium. I'm never going back to that place, even if I'm asked to show support. Ever.

For some strange reason, I knew at some point that the pastor was going to bash Catholics. I don't know how I knew, I just did. He was more blatant than I expected. And what makes it worse is that her cousin's wife is a "former" Catholic and her mother was there too. I just don't understand it.

The pastor was speaking on the authority of Christ. I thought that it was something good to talk about. However, whenever a Protestant talks about authority I have to chuckle and pay attention. He was doing alright until I started to notice a trend in talking about "ritual" and "tradition" in a negative light. "Jesus bashes the Pharisees; let's bash the Catholics, because clearly they aren't scriptural." By the way, he was referencing Luke 4.

He specifically said, "We can't put our trust in authority other than in Christ and the Bible. Look at the Roman Catholic church now and all that has been in the news." We can't trust our leadership, huh? How can these people trust you as a pastor? How do they know you have the authority to preach and condemn the Catholic church?

Boy, I sure am glad he set me straight! Thank Jesus for the 'authority' of this guy to preach in His name. Oh, and by the way, he felt compelled to tell the audience that he was afraid what he was saying this week didn't match with what he said last week. And he thanked God for preventing him from contradicting himself. Whew.

Ugh....

Cardinal George on the Year for Priests

I came across this earlier today. In it, Cardinal George addresses his brother Bishops on the unity and authority of the church and the role of the priest in the world today. It is here in it's entirety:

PRESIDENTIAL ADDRESS
2009 FALL MEETING OF THE US CONFERENCE OF CATHOLIC BISHOPS
BALTIMORE
16 NOVEMBER 2009

My dear brother Bishops:
The Year for Priests proclaimed by our Holy Father, Pope Benedict XVI, aims to renew among ordained priests a sense of the sacred vocation that is theirs in the Church, drawing ever more confidently on the grace that was given them with the laying on of hands (I Timothy 4:14). It is also an opportunity for the whole Church to thank God for this grace, which is given to those called to Holy Orders for the sake of others’ salvation. It has already moved some of the faithful to thank their priests for their lives of self-sacrifice for Christ’s people. In this gratitude, we bishops, who shepherd our Churches with and through our priests, join wholeheartedly.

Pope Benedict XVI, in a recent homily, spoke about the Church’s “sacerdotal form,” explaining that the category of priesthood is an “interpretative key of the mystery of Christ and, in consequence, the Church…Jesus Christ’s priesthood is no longer primarily a ritual one but an existential one,” the Pope preached; the ordained priesthood affects every dimension of the Church’s life. Ordained so that Christ’s headship of his Church might be visible and so that the baptized will know where they must gather if they want to be visibly one in Christ, priests are called to ever-greater depths of pastoral charity by the demands of their ministry. To appreciate the many dimensions of priestly ministry, it helps to consider what the Catholic Church would be without the sacrament of Holy Orders.

Priestly Ministry rooted in Holy Orders

The priest teaches the people in Christ’s name and with his authority. Without ordained priests, the teaching ministry would fall primarily on professors, whose obligation is first to seek the truth in the framework of their own academic discipline and whose authority to teach derives from their professional expertise.

The priest governs the people in Christ’s name, exercising Christ’s authority in collaboration with the bishops. Without ordained priests, the only instance of real governance in any society would be that of civil and political leaders. Their authority comes from God through the people they have sworn to serve; but, in Catholicism, secular kingship confers no religious authority and a civil government has no right to deprive the Church of freedom to govern herself by her own laws and under her own leaders.

The priest counsels people to see the hand of God directing human affairs, using the discernment of spirits to govern souls and to free people from what oppresses them. Without ordained priests, counseling passes into the hands of therapists, dedicated to their clients and skilled in examining the dynamics of human personality, but without consideration of the influence of God’s grace.

The priest leads his people in worship, making possible the real presence of Christ, the head of his Church, under the sacramental forms of bread and wine. Without ordained priests, the Church would be deprived of the Eucharist, and her worship would be centered only on the praise and thanksgiving, the petition and expiation open to all by reason of baptism. Without ordained priests who love and govern their people in the name of Christ and with his authority, the Church would not be connected to Jesus Christ, the great High Priest, as Christ himself wants us to be joined to him. Without ordained priests, the Church would be a spiritual association, a faith community, but not fully the Body of Christ.

Episcopal Governance and the Sacrament of Holy Orders

During this Year for Priests, we bishops are called to reflect on our relationship to our priests, to help them grow in holiness, to deepen our fraternity with them, to unite them with us around Jesus Christ. We are called as well to examine the ministry that is properly ours by reason of the fullness of the priesthood given us at episcopal ordination. To us bishops, gathered into this Conference established by the Holy See in order to strengthen our unity with the Holy Father and among ourselves, the words of St. Ignatius of Antioch speak across nineteen hundred years of the relationships that constitute our own participation in the sacrament of Holy Orders and in the governance of the Church. On his way to martyrdom in Rome, Ignatius wrote to the Philadelphians: “For all who belong to God and Jesus Christ are with the bishop; all who repent and return to the unity of the Church will also belong to God, that they may live according to Jesus Christ.” And again, in his letter to the Trallians: “Your submission to your bishop, who is in the place of Jesus Christ, shows me that you are not living as men usually do but in the manner of Jesus himself, who died for us that you might escape death by belief in his death. Thus one thing is necessary,…that you do nothing without your bishop…”

Episcopal Governance and Catholic Communion

If such is not the universally accepted sense of Catholic communion, we bishops must look to ways to strengthen Church unity. Relations do not speak first of control but of love. If there is a loosening of relationship between ourselves and those whom Christ has given us to govern in love, it is for us to reach out and re-establish connections necessary for all to remain in communion. As you know, we have recently begun discussions on how we might strengthen our relationship to Catholic universities, to media claiming the right to be a voice in the Church, and to organizations that direct various works under Catholic auspices. Since everything and everyone in Catholic communion is truly inter-related, and the visible nexus of these relations is the bishop, an insistence on complete independence from the bishop renders a person or institution sectarian, less than fully Catholic. The purpose of our reflections, therefore, is to clarify questions of truth or faith and of accountability or community among all those who claim to be part of Catholic communion.

Our pastoral concern for ecclesial unity does not diminish our awareness of our own mistakes and sins. There are some who would like to trap the Church in historical events of ages long past and there are others who would keep the bishops permanently imprisoned in the clerical sexual abuse scandal of recent years. The proper response to a crisis of governance, however, is not no governance but effective governance. Loss of trust, we know, weakens relationships and will continue to affect our ministry, even though clerical ranks have been purged of priests and bishops known to have abused children and the entire Church has taken unprecedented means to protect children and to reach out to victims. In any case, the sinfulness of Churchmen can not be allowed to discredit the truth of Catholic teaching or to destroy the relationships that create ecclesial communion.

Relations in the Church and among priests and people are mutual. The faithful need the bishops in order to be Catholic, and the bishops need the faithful in order to be Catholic pastors. Pastors are given authority by Christ to govern the Church not according to their own whims or desires but according to the will of Christ and to keep the faithful united around him. Every pastor has Councils for this purpose: to listen to those to whom he has been sent to guide and govern. I believe I speak for all of us here when I say that the bishops look forward to the dialogues that will clarify and strengthen the conditions necessary for all of us to be Catholic.

The Unity of the Church and her Mission to the World

The Church, as St. Paul reminds us, has the mind of Christ (Philippians 2:5). If we are not of his mind, not of one mind, we cannot preach who Christ is to a divided world. The Second Vatican Council reminded the entire Church that we are to be a leaven for the world’s transformation. Catholic communion is to be the counterpart of human solidarity. Recently, we have tried to be such a leaven in the debate about health care. It is not for us to speak to particular means of delivering health care; it is our responsibility, however, to insist, as a moral voice concerned with human solidarity, that everyone should be cared for and that no one should be deliberately killed.

This voice and these concerns are not novel. My predecessor as Archbishop of Chicago, Cardinal Bernardin, speaking to the National Press Club in 1994, said that concern for health care “requires us to stand up for both the unserved and the unborn, to insist on the inclusion of real universal coverage and the exclusion of abortion coverage, to support efforts to restrain rising health costs, and to oppose the denial of needed care to the poor and vulnerable.” Participating in the same debate fifteen years later, we are grateful for those in either political party who share these common moral concerns and govern our country in accordance with them.

The challenge to governing effectively and pastorally as bishops and priests is to be public without being co-opted and to be who we are without being isolated. We approach every issue from the perspective of the natural moral law and the Gospel of Jesus Christ, for issues that are moral questions before they become political remain moral questions when they become political. To limit our teaching or governing to what the state is not interested in would be to betray both the Constitution of our country and, much more importantly, the Lord himself.
Jesus Christ is the Savior of the whole world, of our public lives as well as our private lives, of our business concerns and of our recreational outlets, of our families and of our institutions, of the living and of the dead. In his name and as bishops of his Church, we gather now to seek his will for his people, and with his authority we govern. May Christ bless and guide, with the power of his Spirit, our deliberations and this meeting of our Conference. Thank you.

Francis Cardinal George OMI
Archbishop of Chicago