Another Voice

October 11, 2019

For observers of Christian history, and especially for Christians in the Catholic tradition, October 11th is an important date.

Fifty-seven years ago today the Second Vatican Council opened in St. Peter’s Basilica In Vatican City. Between 2,000 and 2,500 bishops and thousands of observers, auditors, women religious, laymen, and laywomen gathered at St. Peter’s between 1962 and 1965. Pope John XXIII opened the Catholic Church’s windows for what was called “aggiornamento”: bringing the Catholic Church up to date. At the time, I was in my second year of college in Detroit and one of my professors, with a bit of dry humor, observed “the old pope is opening the windows and the winds of change will shake-up everything.”

The winds of change actually preceded Vatican II, starting in the 1940s and 1950s with a non-hierarchical theological movement called la nouvelle théologie – the “new theology.” For some people the term was a negative put-down. Nevertheless, the nouvelle théologie theologians we’re truly prophetic. One of them, Edward Schillebeeckx, ended up being my professor at the Catholic University of Nijmegen in the late 1960s. He had a profound impact on my life and thinking.

The nouvelle théologie arose especially among certain groups of French, Belgian, and German theologians. Their shared objective was a fundamental reform of how the Catholic Church was approaching theology. The movement reacted against the dominance of nineteenth century neo-scholasticism which insisted on a rigid adherence to the thought, methods, and principles of the 13th-century thinker Thomas Aquinas.

The new theology advocated an historical-critical understanding of the written “sources” of Christian belief, and a methodological approach known by its French name ressourcement “return to the sources”). It rejected, for example, the then official Catholic teaching that Moses wrote the first five books of the Hebrew Scriptures. The new scholarly consensus had affirmed that the Pentateuch had multiple authors and that its composition took place over centuries, starting in the late 7th or 6th century BCE. It pointedly observed that Moses died around 1592 BCE. (Some contemporary scholars understand Moses as a legendary figure and not an historical person; but I don’t care to get into that today!)

The new theology also advocated a genuine openness to “the signs of the times” and to dialogue with the contemporary world on issues of human meaning and Christian belief and understanding. That dialogue of course must be ever ongoing.

Today, on this anniversary day, it is appropriate that we all commemorate and NOT forget the prophetic message of la nouvelle théologie, the opened windows of the Second Vatican Council, and the message of its life-giving theology.

Vatican II stressed that humanity and the human condition progress through time. Cultural understandings and the ways in which we think and express ourselves change. The “signs of the times” deserve in depth reflection and concrete action rooted in that reflection. Yesterday’s understanding of the human condition is not necessarily today’s and may not be tomorrow’s. Church teaching, like all theology, is time-bound. Healthy theology dares to ask questions and dares to formulate answers that echo the tradition and resonate with the experiences of contemporary believers.

Pope John XXIII smiled at the world and opened the windows. Today there are some – like the red-hat critics of Pope Francis — who dream of a fantasy-land glorious past and want to slam the windows shut, and keep them tightly closed. They are constitutionally unable to function in fresh air and with fresh ideas. Well, perhaps we need to open even more old windows….

Post-Vatican II, we have our own contemporary theological challenges: How do we speak today about our experiences of the Divine? Who is God for contemporary believers? Two thousand years after he walked the earth, who is Jesus of Nazareth, raised from the dead, whom we proclaim Lord and Christ? And what does it mean to be a human person? And how do we develop and live a system of values that respects that humanity in all its cultural, historic, religious, ethnic, sexual, and gender varieties? And how do Christian believers collaborate to turn back the contemporary tide of racism, xenophobia, and authoritarian political leadership?

These are our contemporary issues. With faith and fortitude, we can meet the challenge.

As Vatican II said (using an inclusive language translation of the Latin text) in its Pastoral Constitution on the Church in the Modern World: “The joys and the hopes, the griefs and the anxieties of the men and women of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs, and anxieties of the followers of Christ. Indeed, nothing genuinely human fails to raise an echo in their hearts….”

The windows are open…..

HAPPY BIRTHDAY VATICAN II

Jack

October 4, 2019

The gift of prophecy is listed among the gifts of the Spirit in 1 Corinthians 12:10 and Romans 12:6. The Greek word translated “prophesying” or “prophecy” in both passages most properly means to “speak forth.”

Many people misunderstand the gift of prophecy as the ability to predict the future. Knowing something about the future may sometimes have been an aspect of prophecy; but it is really a gift of proclamation (“forth-telling”) and not of prediction (“fore-telling”).

Prophets and prophetic movements are agents of social change. We need them. We also need to support and take on the prophetic challenge. In my RCC tradition, I greatly value the Roman Catholic Women Priests movement. These ordained women are courageous contemporary prophets.

We need prophets in religion and of course in politics and environmental issues. I find Greta Thunberg, the young Swedish environmental activist, a contemporary prophet.

Maybe we need to set up formation centers for training prophets, who can be effective change agents….A good parish project for Advent or Lent? A project for youth ministry?

I see five qualities necessary for effective prophetic change agents (drawing from the book THE INNOVATOR’S MINDSET, by the Canadian educator George Couros):

1. Having a Clear Vision – The change agent does not have to be the person in authority, but does have to have a clear vision and has to be able to clearly communicate that to others. A clear vision does not mean that there is only one way to do things. Having a clear vision means one can draw on the strengths of the people one works with and can help them see that there are many ways to work toward a common objective. Interactive dialogue is important. Know-it-all little dictators are not bonafide change agents.

2. Being patient yet persistent – Change does not happen overnight. To have sustainable change, it must be presented as something truly meaningful and something people see as important and something they should embrace. In our push-button culture, many people get frustrated that change does not happen fast enough and they lose sight of the vision as something that can really be achieved. Effective change agents need to help people see that every step forward is a step closer to the goal. This helps people to continue moving ahead.

3. Asking tough questions – When a solution is someone else’s, there is little accountability for seeing it through. When people feel a personal connection to something, however, they can truly move ahead. Asking questions and helping people come to their own conclusions, based on their experience, is when people truly take ownership in what they are doing. Effective change agents ask questions to help people think. They don’t just tell people what to do.

4. Being knowledgeable and leading by example – Effective change agents have character and credibility. They are not just nice people. They are knowledgeable in what they are speaking about. If one wants to create change, one must not only be able to articulate what that change would look like but actually show it to others. What I like, for example, about the women priests movement is that women are truly and effectively ministering as ordained ministers.

5. Having strong relationships built on trust – All of the points above, mean just about nothing if one does not have solid relationships with the people one is serving. People will not want to grow if they do not trust the person who is pushing for change. Change agents must be extremely approachable and reliable. This doesn’t mean that they aren’t willing to have respectful but tough conversations. That also builds trust. Trust is built when one knows someone will deal with things and not be afraid to do what is right, even if it is uncomfortable.

A friend asked me last week what changes I would like to see in our communities of faith. There are three I would stress right now:

First of all, I am very concerned about young people. I would like to see our Christian communities actively listening to young people and truly involving them in life and ministry in our communities. A Catholic bishop acquaintance told me, not so long ago, that he was going to meet with about a hundred young men and women from his diocese. I said: “Terrific. What are you going to do?” He replied: “I have a list of things to tell them, because, as their bishop, I am their teacher.” I chuckled and replied: “But maybe you should first of all just listen to what they are thinking and want to say. Perhaps they are YOUR teachers.”

Next month I am starting a new course about Jesus, his disciples, and the early Christian communities. In my first class, I will point out to my students that the men AND WOMEN who were Jesus’ disciples were YOUNG — most likely all under 20 and some quite possibly as young as 15 or 16.

Secondly, in our communities of faith, we must absolutely affirm and support our gay, lesbian, and transgender people. People should not be fired or expelled from our institutions because of their sexual orientation. Jesus said, as I stressed in an earlier post, absolutely nothing about sexual orientation. I find especially repugnant the ecclesial hypocrisy of church leaders who are publicly homophobic and privately abusively gay. I am thinking right now of a bishop who died this past year. In public he was strongly anti-gay and proclaimed that they were “innately disordered.” Privately he was a regular sexual molester of handsome young seminarians.

Thirdly, I am a firm believer in the separation of church and state. Church leaders have no business telling people for whom they should vote. Church leaders, however, do have a responsibility to encourage believers to Observe, Judge, and Act: (1) Observe how our political leaders are speaking and behaving, (2) Judge whether or not their rhetoric and actions are consistent with their often-professed Christianity, and (3) if there are obvious values failures and shortcomings, to take appropriate Action. There are many contemporary applications here…..

May we all be prophetic,

Jack

September 27, 2019

Values are basic attitudes about human life that shape our thinking and behavior. Our values help us find human life meaningful and worth living.

Last week’s reflection was on being an open-minded believer. I continue that reflection this week, with a reflection on values clarification: being an open-minded believer also requires an ongoing personal and group values clarification process. (In the old days, I guess we called this “an examination of conscience.” )

In the values clarification process, there are two areas to examine: (1) one’s personal values and (2) the values upheld by one’s contemporary culture. For example — Since I claim to be a Christian believer, the first question therefore is this: Is my speech and my behavior consistent with authentic Christian belief? Second question — Do the values of my parish, my school, my fellow Christians truly reflect authentic Christian belief?

Without becoming too political, one can ask the same kinds of questions about being a citizen. For example — Although an “expat,” I am still very much an American (USA) citizen. I am an active member of my US political party. I vote and I help with voter registration of USA students. And I encourage other expats to vote. I do believe in the core USA values of Life, Liberty, and the Pursuit of Happiness. First question — In my life as a citizen, do I truly live those values in my words and behavior? Second question — Is the contemporary rhetoric and behavior of our leaders consistent with the key values of Life, Liberty, and the Pursuit of Happiness for all Americans?

If one answers NO to any of the above questions, there are some major challenges in his or her values journey.

Moral dilemmas are an unavoidable part of our human experience and development. We develop and promote our moral self-concept based on our daily experiences. There we have to make decisions and regulate our behavior, coping with new challenges and contemporary social influences. We observe. We judge. Then, we act. Just observing and then doing nothing is a cop-out.

I conclude this values reflection with a personal observation about the values conflicts that I see in contemporary Western culture (not just the USA). These demand our Observation, Judgment, and Action:

Some Contemporary Values Questions

Is the institutional church’s real value CHRISTIAN MINISTRY to all men and women or SAFEGUARDING ECCLESIASTICAL power, paternalism and homophobia?

In our political life, do we want DEMOCRACY or an exaggerated AUTHORITARIANISM that grows ever closer to a revival of FASCISM?

Do we want ETHNIC and NATIONAL COLLABORATION or ETHNIC INTOLERANCE and NATIONAL ISOLATIONISM?

Do my words and actions promote LOVE OF NEIGHBOR or EGOTISTICAL SELF-LOVE?

Do we respect the PERSONAL DIGNITY of each person or simply USE PEOPLE for their

temporary utilitarian worth?

Is a key value in our society UNITY of word and action or DUPLICITY in speech and deeds?

Is the key church or political value today institutional LOYALTY or a non-critical ADORATION of institutional leaders?

When it comes to Christian values, Paul reminds us in his letter to the Christian community in Corinth:

“If I could speak all the languages of earth and of angels, but didn’t love others, I would only be a noisy gong or a clanging cymbal.

If I had the gift of prophecy, and if I understood all of God’s secret plans and possessed all knowledge, and if I had such faith that I could move mountains, but didn’t love others, I would be nothing.

If I gave everything I have to the poor and even sacrificed my body, I could boast about it; but if I didn’t love others, I would have gained nothing.

Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged.

It does not rejoice about injustice but rejoices whenever the truth wins out.

Love never gives up, never loses faith, is always hopeful, and endures through every circumstance.

Take care,

Jack

September 20, 2019

A friend wonders if I am becoming too negative, with a doom and gloom mentality. I hope not. I do have a lot of concerns these days. I remain, however, generally optimistic. I still believe that problems created by human brings can be solved by human beings – although it may take some time.

I also strive to be an open-minded believer and I hope I will never become a sourpuss, closed-minded old guy. A negative and grouchy outlook displays a short supply of Christian joy, generosity, and tolerance.

Being open-minded can be tough sometimes. It shakes a person loose from beliefs and values once so comforting. It enables a person to appreciate that some beliefs and values are temporary and provisional stages along life’s journey. As friend and fellow-blogger, Joris Heise, recently wrote: “Faith is the readiness to change, to grow, to admit blindness and deafness—to become open.”

We learn new things. We adjust our vision and beliefs. We re-shape our values, as we go along life’s road. The journey always leads, I believe, to sunrise at the horizon. I remain the perennial optimist. But we do indeed change….as our world changes; and we confront its ups and downs.

I once thought, for instance, as I was taught in a small Catholic grade school in Southwest Michigan, that Protestants adhered to a false religion. Then one day I looked at my Protestant father, reading his Bible, and I started thinking: my dad is really a great guy who follows the way of Jesus and believes in God just as I do. Nothing very false about that. I was taught as well, by our parish priest, that priests were ontologically superior to lay men and that all men are inherently superior to women. Contact with many men and many women over the years convinced me, long ago, that men who maintain and proclaim such beliefs are inherently ignorant fools.

There is much to be learned and appreciated from opening the doors to one’s mind and letting new ideas and beliefs come in. Over the years I have tried to help my students become informed and open-minded critical thinkers. Critical thinking is a skill, greatly needed today. And I have had to deal –- sometimes with great difficulty — with sourpuss, narrow-minded priests and bishops, who were my “superiors” and controlled my paycheck. They were unable, however, to read the contemporary road signs; and, unfortunately, their cars only went in reverse. One had to carefully maneuver around them. I survived.

Yes of course, there are indeed some fine younger and older people in ordained ministry. And more and more wonderfully pastoral women in ordained ministry today. They deserve our appreciation and, even more, our moral and public support. Their’s is not an easy life these days….

Being an open-minded believer greatly enriches a person’s life. I can think of seven ways, but I am sure there are more:

(1) It enables one to explore and discover. A person allows himself or herself to experience new ideas and fresh thoughts that stimulate personal growth as they challenge old visions, understandings, and beliefs. It can be a very liberating look at one’s contemporary world through an open mind. Remember Paul in First Corinthians: “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became an adult, I put the ways of childhood behind me.”

(2) It promotes personal change and transformation. Opening up our minds to new ideas allows us the opportunity to change what we think as well as our view of the world. This doesn’t mean one will necessarily change basic beliefs. It does give one the option to adjust beliefs, when one begins to think with a more open mind. I once thought it impossible for women to be ordained. I once thought Jesus’ disciples were all guys. Now I know that both beliefs/understandings are pure nonsense.

(3) It also makes oneself vulnerable. This is more scary. In agreeing to have an open-minded view of the world, we acknowledge we don’t know everything; and we accept that there are possibilities we may not have considered. This vulnerability can be both terrifying and exhilarating. The jar is half full or half empty. It depends on one’s perspective.

(4) It helps one see and acknowledge personal mistakes. With an open mind one begins to see things from others’ perspectives; and one can recognize the mistakes one has made. From time to time, we all fail and fall. The challenge is to acknowledge it and then get back up again and continue the journey. That is the virtue of Christian humility and courage!

(5) It strengthens oneself and gives stability. Open-mindedness presents a platform upon which a person can build, putting one idea on top of another. With an open mind, one learns about new things; and one uses new ideas to build on old ideas. In my field we call this ongoing theological development. Dangerous stuff for the old guard at the Vatican! Nevertheless, everything a woman or a man or a child experiences adds up. It strengthens who one is and what one believes. Note well: It’s very hard to build on experiences without having an open mind.

(6) It helps one gain confidence. When a person really lives with an open mind, he or she develops a stronger sense of self. One can respect and appreciate, but is no longer confined by, the beliefs of others. Then the respectful dialogue can and should begin….

(7) It promotes self-honesty. Being open-minded means admitting that one is not all-knowing. Even if one is a bishop or a pope….or an older theologian! Whatever “truth” one holds, each person must realize that the underlying reality in its depth has more to it than anyone realizes. This understanding creates a sense of honesty that characterizes anyone who lives with an open mind.

For some people, being open-minded is easy. It seems to come as effortlessly as breathing. For others, having an open mind can be more of a challenge. But for anyone who wants to travel the road of life, it is absolutely essential. We remember the words of Jesus in the Gospel According to John: “Then you will know the truth, and the truth will set you free.”

Take care,

Jack

September 13. 2019

Cults arise when people become fearful, want immediate and simple answers, and lose contact with genuine faith. They thrive on what can be called a kind of cultural fatigue and profound ignorance. Historically, for example, when Moses went up into biblical Mount Sinai to receive the Ten Commandments (Exodus 24:12-18), he left the Israelites for forty days and forty nights. The Israelites became restless and fearful in his absence. Turning away from God, they directed their devotion to worshiping the Golden Calf. It was immediate, provided simple answers, and required no thinking.

There are of course more contemporary examples, where people become fearful, want immediate and simple answers to life’s big issues and problems. They stop thinking. Their critical faculties decline and they surrender to the simple but phony propaganda of cultic leaders. And they are usually supported by far-right movements with strong racial supremacy. Sometimes the beginning of these movements tends to be relatively quiet and gradual; but they remain sinister red flags nonetheless.

Quite often the line between conventional religion and a cult is not so clearly defined. Cults are exclusive, highly secretive, and authoritarian. Some religions of course are that way as well. Some cults even proclaim Christianity, but bear no resemblance to anything truly and authentically Christian. There are as well political cults, which attract and control because they act like captivating religions, whose only demands are obedience and unquestioned loyalty.

A typical cult has a somewhat theatrical and unaccountable leader, who persuades by coercion and exploits the cult’s members economically, sexually, or in some other way. Cult leaders often get people to react to what they are doing by saying something they don’t really or fully believe. Cultic leaders shun and ostracize members who don’t accept the cult’s exclusive claims to truth. When it comes to truth, cult leaders gradually turn fantasy and fiction into accepted truths by continually repeating false statements in rhetoric, propaganda, and the media.

The ninety-three years old American psychiatrist, Robert Jay Lifton, known for his studies of the psychological causes and effects of war and political violence, delineates three characteristics, which are the most common features of destructive cults:

(1) A living leader, who has no meaningful accountability and becomes the single most defining element of the group and its source of power and authority.

(2) A process of indoctrination, persuasion or thought reform, commonly called “brainwashing.” In this process, members of the group often do things that are not in their own best interest, but in the best interest of the group and its leader.

(3) Economic, sexual, social, and political exploitation of group members by the leader and the ruling coterie.

The warning signs of cultic development are clear:

• It advocates authoritarianism without meaningful accountability. Leaders, if not downright evil are self-centered, mediocre, crass, and juvenile.

• No tolerance for questions or critical inquiry. Dissent and criticism are not permitted. Those who dissent are marginalized, excluded from decision-making, and labeled “troublemakers” or “dangerous,” or even demonic.

• No meaningful financial disclosure for the leader such as an independently audited financial statement.

• The leader promotes exaggerated and misguided fear about the outside world, such as impending catastrophes, evil conspiracies, and persecutions.

• The group leader is always right. The leader becomes the exclusive way of knowing and passing on the “truth.”

• History and the past become malleable constructs that the leader can adjust to meet the needs and agenda of the cult. Genuine facts become fake news. Actual fake news becomes the new accepted truth.

• Members of the cult believe their leader was sent by God to change the world; and all must therefore be obedient and loyal to the leader.

We all need to be alert to cultic leaders and groups. They are unhealthy and pernicious. We need to have the courage to speak out. They are people who thrive on fear and fear of social change; and they take advantage of people by controlling information and promoting fear. In the process, they support a very unhealthy kind of religion.

Healthy religion builds bridges between people. It strengthens a basic sense of trust and inter-personal relatedness to people and promotes personal responsibility. It encourages intellectual honesty and does not run away from questions or doubts. It does not oversimplify the human situation or its sometimes tangled complexity. And yes: it emphasizes love and growth not fear.

Take care,

Jack

September 6, 2019

In determining contemporary moral values and behavior, a realistic understanding of human life requires an historically conscious worldview, because reality is dynamic, evolving, and changing.

Human understanding develops over time. We certainly see this when it comes to medical science and procedures, but not everyone makes an application to moral values. As our human understanding develops, so too our human concepts, theories, and courses of action can change. It is not a matter of relativism but of perspective. There is a human thread that links faith and moral values from generation to generation. People in every age reflect, evaluate, and interpret that tradition in therms of their contemporary culture and understanding.

When people derive moral obligations from “nature,” they are actually deriving them from our human interpretation of “nature.” The challenge with “natural law,” “human nature,” and human sexuality is that the understanding of human sexuality – including biological, emotional, psychological, relational, and spiritual dimensions — has developed and continues to develop.

Today’s understanding of “natural law” involves a fundamental shift from looking at a static “human nature” to considering the dynamic “human person.” The old “traditional” biological and strictly physicalist understanding of traditional natural law and human “nature” must be transformed into a contemporary personalist, relational understanding. The former defines the morality of acts based on the physical, biological structure of those acts. The latter defines the morality of acts based on the meaning of those acts for persons and relationships. Marital sexuality, for example, is about much more than simply linking genitalia to produce progeny.

Now some specific observations about questions people have asked me:

(1) What did the historical Jesus say about sex? Well a strong case can be made that Jesus did not directly discuss sexual activity at all. The biblical record is totally silent about his attitudes towards the sexually-related religious controversies of the present day: equal rights for homosexuals, same-sex marriage, transgender, masturbation, pre-marital sex, etc. Jesus did stress the fundamental moral principle of loving God and loving your neighbor as yourself. That really covers ALL human actions.

(2) What about cohabitation and premarital intercourse? Cohabitation describes the situation of a man and a woman who live together like husband and wife and enjoy intimate sexual relations. It could be a couple living together prior to their marriage or a couple living together with no real intention of getting married. A sharp increase in cohabitation is one of the most fundamental social changes in Western countries today. It is often assumed to be a new phenomenon; but actually it isn’t. Among the lower classes in medieval Europe, men and women cohabited informally, disregarding Christian ceremonies. Throughout the Middle Ages, in general, peasant marriages were not common, as there was little need for a formal exchange of property among the poor. For the upper class people, marriage was more common but it was not based on love. Most marriages were political and economic arrangements. Husbands and wives were generally strangers until they first met. If love was involved at all, it came after the couple had been married. Even if love did not develop through marriage, the couple generally developed a friendship of some sort. (And men turned to their mistresses for regular sexual pleasure and intimacy.) Particularly noteworthy is that medieval cohabitation, with an active sex life, was a phenomenon often practiced by the “celibate” clergy.

Before 1564, Catholics needed no wedding ceremony to be married. Before 1754, the citizens of England and its empire needed no official wedding ceremony to be married. People lived together. It didn’t always happen; but if there was some kind of public wedding, it often didn’t happen until the wife was pregnant.

I align myself with those contemporary moral theologians who stress that cohabiting couples – those who plan to “get married” as well as those who don’t – should be helped and encouraged to live together in a stable environment, and continue the process of establishing their relationship as one of love, justice, equality, intimacy, and mutual respect and fulfillment. The moral implications of sexual intercourse, sexual pleasure, and desired procreation are best set in the context of a mature interpersonal relationship and not merely in the context of sexual acts.

(3) What about same-sex activity and relationships? Historical consciousness is particularly important here. In the light of contemporary biblical scholarship, it is impossible to agree that the texts so often used to assert the immorality of homosexual acts are unambiguous and provide solid foundations for condemning same sex behavior. The context in which both the Hebrew Scriptures and the New Testament condemn homosexual acts is shaped by the socio-historical conditions of the times in which they were written. Probably the most influential Hebrew Scriptures (Old Testament) text leading to the condemnation of homosexual acts is the interpretation given to the biblical story of Sodom in the Book of Genesis. Scholars agree that contextual exegesis shows that the homosexual interpretation of the Sodom story is not accurate and that the sin in both the Hebrew text and its literary context is the sin of inhospitality. Traditionally the first chapter of Paul’s letter to the Romans has been seen as the New Testament’s clearest condemnation of same-sex relations—both male and female. Recent scholarship, however, suggests a different interpretation. Paul, the religious Jew, is looking at life in the capital of Greco-Roman culture. Homosexuality itself is not the focus of his condemnation. Rather, Paul’s criticism falls upon paganism’s refusal to acknowledge the true God. Paul, in fact, probably did not understand a homosexual orientation; and biblical scholars today suggest that he struggled personally, his “thorn in the flesh,” with his own same-sex desires. (I suspect many churchmen today, especially in my RCC tradition, struggle with their own same-sex desires. They are often privately gay and publicly homophobic.)

I resonate with contemporary moral theologians who state very simply that homosexual sexual acts are “natural” for people with a homosexual orientation, just as heterosexual sexual acts are “natural” for people with a heterosexual orientation. Sexual acts are moral when they are natural, reasonable, and expressed in a truly human, just, and loving manner. In today’s churches we need to sit down face-to-face and dialogue about this.

(4) So change is a fact of life? Christian thinkers in the past, including greatly respected theologians, did not know the full reality of the human person as it unfolded over the centuries. Nor did they know the full reality of human biology and sexuality either physiologically or psychologically. Today we understand “nature” as something that has been interpreted in a certain way. Put more directly, “nature” is a socially constructed category. Human knowing is not simply a matter of seeing and hearing and accepting. It is also perceiving, interpreting, and judging.

To some extend we are all involved in what I call a process of moral conversion: progressively understanding the present situation, exposing and eradicating our individual and societal biases, constantly evaluating our scales of preferred values, paying attention to criticism, and listening to others.

(5) What then are the basic values in sexual morality? I see at least seven sexuality values (drawn from Anthony Kosnik’s book Human Sexuality) that are conducive to the healthy growth of the human person:

1. Self-liberating

Sexuality should be a source and means of personal growth toward maturity and self- assurance and not become self-enslaving.

2. Other-enriching

Human sexuality gives expression to a generous interest and concern for the well- being of the other. It should therefore be: sensitive, considerate, thoughtful, compassionate, understanding, and supportive.

3. Honest

Human sexuality expresses openly and candidly and as truthfully as possible the depth of the relationship that exists between people. It avoids pretense, evasion, and deception in every form as a betrayal of the mutual trust that any sexual expression should imply if it is truly creative and integrative.

4. Faithful

Fidelity facilitates the development of stable relationships.

5. Socially responsible

Wholesome human sexuality gives expression not only to individual relationships but in a way also reflects the relationship and responsibility of the individuals to the larger community.

6. Life-serving

Every expression of human sexuality should respect the relationship between the “creative” and “integrative” aspects (i.e. the “procreative” and “unitive”).

7. Joyous

The importance of the erotic element, that is, instinctual desire for pleasure and gratification deserves to be affirmed and encouraged. Human sexual expression is meant to be enjoyed without feelings of guilt or remorse.

So here I conclude what could be called perhaps “Sexual Morality 101.”

Take care,

Jack

August 23, 2019

Today some personal observations, because people have asked me. My area of research and university teaching for many years has been religion and values in American (U.S.) society. I have often thought that my fascination with religion in American culture and history springs from my family history and perhaps my “theological DNA.”

My paternal ancestors were immigrants to the United States long before it became the United States. My paternal grandfather’s family came from England. Arriving in 1684, they were Quakers from Chester, England. My paternal grandmother’s family arrived in the late seventeenth century. They were French Huguenots, escaping France after King Louis XIV enacted the Edict of Fontainebleau, which made Protestantism illegal. My maternal ancestors were French and German speaking Roman Catholic immigrants from Alsace who arrived in the early nineteenth century.

With immigrant roots, I am indeed an authentic American. I am also an open-minded Roman Catholic, although some Catholics think I am really a Protestant. Although living abroad these days, because of my academic career, I remain a politically active American citizen, involved in discussion/action groups, voter registration, etc..

I do not belong to the religious right, where some of my friends are located. I respect them and they respect me. As I look at U.S. society today, however, I am alarmed that so many leaders of the religious right, who long claimed to be the champions of Christianity and American morality, appear to have gladly traded their values for a kind of theocratic power in support of a White House occupant who repeatedly demonstrates, by rhetoric and behavior, that he has no resonance with the moral vision and values of Jesus Christ.

So what do we say about American culture and its underlying values? I think right now about this month’s deadly shootings in El Paso and Dayton. So much racist and xenophobic violence. So many Americans fear lost identity and security. How they fill the gaps is important.

This week I have simply made a list of my observations and concerns. I am always interested, of course, in reader reactions.

(1) The U.S.A. is indeed a nation of immigrants, who have generally learned how to live and work together. This has been the genius of the American experience. That being said, however, it was not always easy. Right from the start, the country’s people had to deal with racism and xenophobia: fear of “Indians” our native Americans, fear and control of African slaves, prejudice and violence against Italians, against the Irish, against “papist” Catholics, and others. Today of course against Mexicans and other national groups.

(2) We need to acknowledge our historic faults and short-comings, learn from them, and move ahead. The good old days, in fact, were not always that great.

(3) As contemporary Americans (U.S. citizens) search for meaning, purpose, and security in their lives, many feel that the American Dream has by-passed them. In many respects this may be true; but it is too easy, and incorrect, to blame the situation on Mexicans and other foreigners.

A political administration with a humanitarian conscience, compassion, and a creative approach to social welfare can help a lot here.

(4) Many white skinned Americans feel that they are becoming a minority because of the rise of non-whites in U.S. society. Their rhetoric Is fueling a kind of violent white nationalism. Well…. we do have to acknowledge that the racial mix in U.S. society is changing greatly. It is a fact of life. It is not necessarily bad. Racial and ethnic diversity is part of who we are as Americans. By 2060, 44.29 % of the population will be White, 27.5 % Hispanic, 15% Black, and 9.1 % Asian. We need to learn how to live together in respectful collaboration and harmony. Churches can help here a lot.

(5) Right from the start, religion has been important for Americans. Most people know about the famous Christians who contributed to the making of America. (My ancestors among them.) The first Jewish settlers arrived in New Amsterdam (today’s New York) in 1654. By 1776 there were an estimated 2,000 Jewish people living in America. In Charleston, South Carolina, interesting enough, almost every adult Jewish male fought on the side of U.S. freedom. Islam in America? Many enslaved peoples brought to America from Africa were Muslims from the predominantly Muslim West African region. Current American statistics: About 70.6 % are Christian, 1.9 % are Jewish, and 0.9 % are Muslim.

(6) I cannot condone Christian leaders, like the well-known White House friend, Pastor Robert Jeffress, who proclaims that Satan is behind Roman Catholicism and that Mormons, Muslims, Jews, and gays are all destined for Hell.

(7) In the current presidential administration, far-right fundamentalist Christians (Protestant as well as Catholic) are working to turn the United States into a theocracy. A theocracy is the antithesis of a democracy. In a democracy, political authority comes from the consent of the governed. In a theocracy, authority comes directly from God. How does one vote the representative of God out of office? The answer, of course, is that you don’t. History shows, however, that theocracies end up being authoritarian dictatorships. Sometimes I fear America is moving toward an authoritarian dictatorship.

(8) Netflix’s new five-part series “The Family,” now streaming, explores an elite coalition of theocratic fundamentalist Christians who have enormous influence in contemporary American politics. This past week I read, in connection with the Netflix presentations, The Family: The Secret Fundamentalism at the Heart of American Power by Jeffrey Sharlett. He stresses in his book that the organization embellishes political power over people by comparing Jesus to Lenin, Ho Chi Minh, and Bin Laden as examples of leaders who change the world through the strength of the covenants they established with their “brothers.” A bizarre Christianity to say the least. Bizarre politics as well.

(9) The Fellowship, also known as The Family, is best known for serving as the organizer of the National Prayer Breakfast, an annual gathering of diplomats and world leaders in Washington, D.C. The core issue for The Fellowship is capitalism and power. It has connections with businessmen in the oil and aerospace industries, the CIA, the Pentagon, and the Department of Defense.

(10) We need to be very clear today. The politics of xenophobia, can only be pursued in contradiction to the Gospel. A truly humane culture welcomes the stranger, embraces the orphan, and heals the wounds of all who are our really neighbors. It does not promote a politics of cruelty and fear.

(11) As the Chicago-based scripture scholar, Donald Senior, (a doctoral graduate of my university) wrote recently, we need to “Speak truth to power….encouraging those who know the truth not to hesitate to proclaim it, even in the face of indifferent or oppressive power, such as government officials or heads of industry or, for that matter, religious leaders. It implies that often those in positions of power hide or distort the truth for their own purpose or to protect their institutions.”

From Moses, to the prophets, to Job, to Jesus, the Biblical message is on the side of the powerless. May we truly speak truth to power.

Take care. We can and will move forward.

Jack

P.S. I will be away from my computer during the Labor Day week end. Back in touch with you the week after that.

August 16, 2019

Albrecht Dürer, The Assumption and Coronation of the Virgin, 1510

I have absolutely no desire to denigrate Jesus’ Mother. She must have been a wonderfully faith-filled, attentive, and caring mother. She remains as well a source of strength and encouragement for any woman who has lost a son or a husband especially through a violent death. Actually a source of strength and encouragement for all of us. No wonder she is also Our Lady of Sorrows, Our Lady of Consolation, and Mother of Perpetual Help.

Reflecting, on August 15th — Feast of the Assumption — this week, it struck me, nevertheless, that the Assumption is indeed a good case study for official Catholic teachings past and present.

The Assumption of Mary is a Roman Catholic dogma: a belief which must be accepted and affirmed by all Catholics. Pope Pius XII proclaimed this dogma, “infallibly,” on November 1, 1950. The document issued that day taught that the “Immaculate Virgin,” the Mother of Jesus, “after the completion of her earthly life was assumed body and soul into the glory of Heaven.” This means that after her death, Jesus’ Mother was assumed into heaven, body and soul, in a manner similar to Enoch and Elijah in the Hebrew Scriptures. The doctrine further states that she was glorified in heaven and is “exalted by the Lord as Queen over all things.”

The dogma of the Assumption, however, is based solely on very post-apostolic church traditions and has no foundation in the Christian Scriptures.

The Christian Scriptures say very little, in fact, about the Mother of Jesus. The Gospel According to Mark names her only once (6:3) and mentions her as Jesus’ Mother, without mentioning her name: in 3:31. The Gospel According to Luke mentions Mary the Mother of Jesus most often: identifying her by name twelve times and all of these in the infancy narrative (1:27,30,34,38,39,41,46,56; 2:5,16,19,34). The Gospel According to Matthew mentions her by name five times, four of these (1:16,18,20; 2:11) in the infancy narrative and only once (13:55) outside the infancy narrative.

The Gospel According to John refers to the Mother of Jesus twice but never mentions her by name. She makes two appearances in the Johannine Gospel. She is first seen at the wedding at Cana of Galilee (Jn 2:1-12) which is mentioned only in this Gospel. The second reference, also exclusively listed in this Gospel, has the Mother of Jesus standing near the cross of her son together with the (also unnamed) “disciple whom Jesus loved” (Jn 19:25-26). John 2:1-12, by the way, is the only text in the Christian canonical scriptures in which the Mother of Jesus speaks to, and about, the adult Jesus.

In the Book of Acts, the Mother of Jesus, and the “brothers of Jesus,” are mentioned in the company of the eleven, gathered in the upper room after the ascension (Acts 1:14).

It took a good four or five hundred years, after the earthly days of Jesus’ Mother, for the development of an imaginative and creative Marian tradition that became the basis for nineteenth and twentieth century infallibly-proclaimed Virgin Mary dogmas. There is really no big list of infallible teachings. That is because there are only two, and both are about Mary: her Immaculate Conception, declared by Pope Pius IX in 1854 even before the First Vatican Council’s declaration of papal infallibility in 1870 and her bodily Assumption into heaven.

In the second century, St. Justin the Martyr (c. 100 to 165 CE) gave us the understanding that the Mother of Jesus had always been a virgin. In the fourth century, Christian theologians decided Mary the Mother of Jesus was a very unique kind of virgin: her hymen was not even broken in childbirth. Baby Jesus simply passed miraculously through the wall. (A bit of theological hymenology by celibate males?) But then the learned men had to deal with another Bible-based theological problem.

In the Gospel According to Mark and in the Gospel According to Matthew, we read about Jesus’ “brothers and sisters.” As the doctrine of Mary’s “perpetual virginity” became increasingly widespread so did confusion about Jesus’ siblings. Theologians had to harmonize the New Testament with the new dogma (a bit of biblical revisionism) ….and so “brothers and sisters” became “cousins.” Problem solved……

The fourth century was also a particularly fruitful time for creative religious archeology. Constantine’s mother, Empress Helena (c. 246 to 330 CE) was a strong supporter of the developing Mary-Mother-of-Jesus cult and created what one could call ecclesiastical archeology. In 313 AD, the Emperor Constantine issued the Edict of Milan, which accepted Christianity and 10 years later, it became the official religion of the Roman Empire. Helena told her son they needed some Christian holy places.

Helena was quite a researcher….. Everywhere she went, local tour guides (who were well paid) helped her find “evidence” of Jesus or the Mother of Jesus. She then had churches built on the spot! She found, for example, the cave of the nativity (or so the local people had told her), the house of the Last Supper (or so the local people had told her), the Garden of Gethsemane (or so the local people……), the hill of crucifixion, the empty tomb, the cross itself. She even found the very tree from which the wood for Jesus’ cross was cut!

Every shrine that Helena discovered was honored with imperial patronage and became a profitable pilgrimage site as well. With each shrine went a Mary festival.

But back to my reflection about the Assumption……

The world view and the theological perspective that underlie the Assumption belong to an archaic pre-Galileo cosmology: the older flat earth model of Hebrew biblical and early and medieval Christian cosmology. Over the flat earth was a dome-shaped rigid canopy called the firmament. God the Father’s throne was in the firmament and he controlled the earthly and human events down below. Heaven was understood as the place and space around God high up in the firmament.

Sitting at the right hand of God the Father was Jesus, his Son, whom he raised from the dead and elevated up to heaven, on a cloud, on Jesus’ Ascension Day.

Later, in the seventh century, thanks especially to the theology of John of Damascus (c. 675 to 749 CE) and Gregory of Tours (c. 538 to 594 CE), the church developed the understanding (another theological assumption) that the Mother of Jesus, as well, was carried on a cloud and assumed body and soul up to heaven.

And my point today?

What do contemporary Catholic believers do when they suspect that a dogma or doctrine safeguarded by the Congregation for the Doctrine of the Faith is flawed or is simply not believed anymore by many in the Church, including its best scholars?

There must be an avenue in the Catholic Church for open, respectful, and intellectually honest dialogue about serious kinds of theological questions. On the top of that list today I would put recognizing and supporting women’s ordination. (I think Mary would like that.) There are of course a great number of questions to be explored, especially when it comes to human sexuality and what is “natural” or “unnatural.” Theological exploration is an open field….or should be.

– Jack

August 9, 2019

It happens. A few days ago I was unfriended on Facebook by a fellow who fears I have ceased being a theologian and am now a political agitator. Actually, I don’t mind agitating a bit but I am still very much a theologian…..

If they are true to their calling, theologians must critique social movements and political positions, when they are unethical and promote false belief. It happened in the past and is happening today. And not just in the U.S.A……

This week I continue a theological reflection connected with last week’s post on Christian America. We are certainly living in a time of major socio-cultural shifts and unsettlingly cruel and evil developments, as the recent killings and violence in El Paso and Dayton have so painfully demonstrated. This time a new political twist was added; and an August 6th editorial in the National Catholic Reporter expressed it pointedly: “Never have we experienced political leadership where mass murderers could quote the very rhetoric emanating from the White House to justify their evil.”

My thoughts today are about what happens when people – without questions or critique — begin to use religion to sacralize politics; and authoritarian leaders misuse religion to promote their distorted political agendas. When belief is twisted out of shape and paves the way for authoritarian movements and regimes – what we call today neofascism.

I remember being in a taxi along Interstate 170 near St. Louis, Missouri last autumn, when I saw a large billboard with a picture of the 45th U.S. president. With the picture was this caption “And the Word was made flesh.” I asked the cab driver what he thought about that. “Well,” he said “I don’t think our president is Jesus Christ but, like Jesus, he was sent by God. He is a man of God and we need him to save us.” The sacralization of politics. Perverted religion. Perverted politics.

“History doesn’t repeat itself,” Mark Twain supposedly said, “but it rhymes.”

In 1932 Mussolini declared that the fascist state had not created its own god but recognized the God of traditional saints and Christian heroes. He was playing a phony political game. Benito Mussolini and Pope Pius XI both had come to power in 1922. Thanks to their shared distrust of democracy and anti-communist zeal, the two leaders clicked immediately. Evil often comes dressed up as something Good. In 1929, Mussolini signed the Lateran Treaty with the Vatican, ending decades of struggle between the Italian state and the Papacy, and recognized the independence of Vatican City. A grateful Pope Pius XI acclaimed Mussolini as “the Man of Providence.” Mussolini needed Catholic support but in fact he resonated strongly with Friedrich Nietzsche’s anti-Christian ideas and the negation of God’s existence. He did the talk and played the game. And who was really listening?

It is a perennial problem. Who is really observing what’s happening? Who is seriously considering the implications? And who is willing to speak out and take action?

Catholics in Germany, by way of another historical example, were basically opposed to Hitler. In 1933, however, Hitler signed a concordat with the Vatican. It was signed by the Cardinal Secretary of State Eugenio Pacelli, who later became Pope Pius XII. Catholic rights in Germany were theoretically put on a new basis, while the Hitler regime was strengthened. The Vatican had a sense that Hitler, was an indispensable bulwark against Bolshevism. The concordat gave moral legitimacy to the Nazi regime; and Hitler acquired dictatorial powers through the Enabling Act of 1933, which was facilitated through the support of the Catholic Center Party. In the years after the concordat was signed, however, the Nazis regularly ignored it. Hitler in fact was hostile to the Catholic Church, but for his political strategy played the public image game. There were of course Catholic protestors. Some of the most courageous demonstrations of opposition to Hitler were the 1941 sermons of the Catholic Bishop August von Galen of Münster.

In general, Protestants in Germany found a way to be both believers in Christianity and supporters of Nazism. A few –- like Dietrich Bonhoeffer — openly opposed the Nazis, while others saw themselves as neutral. Still others actively supported Nazism, calling themselves “storm troopers of Jesus Christ.” Nazism was not just an alternative political party. It was, in Hitler’s own words, “a form of conversion, a new faith.” In responding to one of his co-conspirators in his 1923 coup attempt, Hitler had said “I need for the building up of a great political movement, the Catholics of Bavaria and the Protestants of Prussia.”

While the Second World War did bring an end to Nazism in Germany, the evil dictatorships of Franco and Salazar persisted well into the mid-1970s.

Societies in transition, as we experience today, are always vulnerable to strong forces for political change. The link between Franco’s fascism and the Catholic Church was at that time a marriage of convenience. When Franco’s government defeated the Spanish socialist party that had taken control from 1931 to 1936, it aligned itself with Spain’s Catholic Church and the Spanish bishops overwhelmingly endorsed Franco’s Spain. Under the guise of religion, the Franco government used the Catholic educational system as a means of socialization and connecting nationalism and religion to promote their fascist agenda. To achieve his economic goals, Franco relied as well on the wealthy and ultra-right Catholic group Opus Dei. Franco’s dictatorial style did introduce social and economic reform – as well as the slaughter of thousands of men, women, and children. The consistent elements in his long rule (1939 to 1975) were above all authoritarianism, extreme Spanish nationalism, conservative Catholicism, anti-Communism, imprisonments, torture, and mass executions.

Today’s authoritarian (neofascist) leaders display all the old historic characteristics: exaggerated nationalism, invoking the blessings of conservative religious leaders, disdain for the human rights of foreigners, racist and incendiary rhetoric, fabricating “the truth,” glamorizing the military with big parades, misogyny promoted by a kind of toxic masculinity, and protecting corporate power.

Returning to the historic Jesus, one sees a very different perspective.

In Matthew 25: 37-40, we read: “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’ The Lord will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’”

Here ends today’s theological reflection. Followers of Jesus must be willing to speak truth to power.

Kind regards to all. Please don’t unfriend me…..

– Jack

2 August 2019

Some find this a “sensitive issue;” but we really have to deal with it…. Separation of church and state is an important safeguard for both the church and the state.

A group of nineteen U.S. Christian leaders — Protestant, Episcopalian, and Catholic — have put out a statement warning about the threat of “Christian nationalism” in the United States. They stress that Christian and American identities must remain separate to not distort “both the Christian faith and America’s constitutional democracy.” Their strong concern, which I share, is that such a distortion as Christian nationalism wrongly suggests that to be a good American, one must be Christian and that to be a good Christian, one must be American.

“Conflating religious authority with political authority” the statement warns “is idolatrous and often leads to oppression of minorities and other marginalized groups as well as the spiritual impoverishment of religion.” The complete statement is here:

Christians Against Christian Nationalism

As Christians, our faith teaches us everyone is created in God’s image and commands us to love one another. As Americans, we value our system of government and the good that can be accomplished in our constitutional democracy. Today, we are concerned about a persistent threat to both our religious communities and our democracy — Christian nationalism.

Christian nationalism seeks to merge Christian and American identities, distorting both the Christian faith and America’s constitutional democracy. Christian nationalism demands Christianity be privileged by the State and implies that to be a good American, one must be Christian. It often overlaps with and provides cover for white supremacy and racial subjugation. We reject this damaging political ideology and invite our Christian brothers and sisters to join us in opposing this threat to our faith and to our nation.

As Christians, we are bound to Christ, not by citizenship, but by faith. We believe that:

* People of all faiths and none have the right and responsibility to engage constructively in the public square.

* Patriotism does not require us to minimize our religious convictions.

* One’s religious affiliation, or lack thereof, should be irrelevant to one’s standing in the civic community.

*Government should not prefer one religion over another or religion over nonreligion.

* Religious instruction is best left to our houses of worship, other religious institutions and families.

* America’s historic commitment to religious pluralism enables faith communities to live in civic harmony with one another without sacrificing our theological convictions.

* Conflating religious authority with political authority is idolatrous and often leads to oppression of minority and other marginalized groups as well as the spiritual impoverishment of religion.

We must stand up to and speak out against Christian nationalism, especially when it inspires acts of violence and intimidation—including vandalism, bomb threats, arson, hate crimes, and attacks on houses of worship—against religious communities at home and abroad.

Whether we worship at a church, mosque, synagogue, or temple, America has no second-class faiths. All are equal under the U.S. Constitution. As Christians, we must speak in one voice condemning Christian nationalism as a distortion of the gospel of Jesus and a threat to American democracy.