Another Voice

In my latest reflection, “undermine” should have been “underline.”

Jad

Is it time to cautiously lower the volume of acclaim for the new Bishop of Rome? Is there a danger of losing a proper perspective on the papacy? Do we need a new papal superstar? Are some people blindly promoting a new cult of the papacy? Is the pope really the heart of the church?

I suggest these are important questions. I leave it to thoughtful brothers and sisters in our community of faith (the church) to ponder and propose the answers.

Historically, superstar popes have not always generated and promoted a healthy institutional church. I leave aside for the moment the Polish Superstar Pope John Paul the Great. We can more objectively examine an earlier papal superstar: Pope Pius IX. (He started at least as a papal superstar, before becoming more of a theological death star; and later a self-centered pontifical megalomaniac.)

Following the death of Pope Gregory XVI (1831–46), the conclave of 1846, not so unexpectedly, began with a struggle between conservatives and liberals. After the first ballot there was a deadlock. Liberals and moderates then decided to cast their votes for Cardinal Mastai-Ferretti . On the second day of the conclave, on 16 June 1846, Mastai-Ferretti was elected Pope. Historian Francis Burkle-Young wrote about him: “He was a glamorous candidate, ardent, emotional with a gift for friendship and a track-record of generosity even towards anti-Clericals….”

Giovanni Maria Mastai-Ferretti, Bishop of Spoleto, took the name Pius IX in honor of his great patron Pope Pius VII (1800–23), who had encouraged him to enter the priesthood despite Mastai-Ferretti’s childhood epilepsy.

Somewhat like today’s Pope Francis, the election of the liberal Pope Pius IX created great enthusiasm in Europe and elsewhere. For twenty months following his election, “Pio Nono” was the most popular man in Italy. Even English Protestants were delighted with him, cheering him as a friend and a reformer who would move Europe toward greater freedom and progress. The press applauded him as pious, progressive, intellectual, a really decent fellow, friendly, and open to everyone. Many religious and secular observers considered him a model of simplicity and poverty, in his every day affairs

Three years after his election, however, Pius IX was already revealing himself as another kind of leader: autocratically imposing an ever-increasing centralization and consolidation of power in Rome and the papal office; and exaggerating the place of Jesus’ Mother, proclaiming her Mediatrix of Salvation in 1849.

At Vatican I of course he had himself proclaimed infallible. Prior to that, in 1864, he had issued the Syllabus of Errors, which set the Roman Catholic Church in reverse gear for almost a hundred years.

Some of the key “MODERNIST ERRORS” condemned in the Syllabus were the following points:

• “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.” (No. 77)

• “Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church.” (No.18).

• “The Church ought to be separated from the State, and the State from the Church.” (No. 55)

• “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.” (No. 15)

• “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with, progress, liberalism and modern civilization.” (No. 80)

One can argue – perhaps feverishly – that Pope Francis is not another Pope Pius IX. I certainly hope he isn’t. I applaud the new pope’s simple attire, friendly approach, and rejection of Renaissance papal pomp and circumstance.

Nevertheless I do fear a return to the cult of the papal personality. Papal canonizations of previous popes simply underline my concerns. How many former popes is Francis going to canonize? Why?

And very frankly, I have seen very little “progressive” theology or healthy and truly contemporary theological decisions coming from his pen.

Since Vatican II, we have stressed that we are a church of collegiality and shared decision-making. At all levels. I want to see some powerful signs that Francis and his administration are moving in that same direction.

And of course, three years from now I hope Pope Francis has not become a resuscitated Pio Nono!

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. 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 — at the end of my vacation, it struck me, nevertheless, that The Assumption is indeed a good case study for Catholic dogmatics 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 church tradition 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 Luke’s 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.

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 (based on a mistranslation of Isaiah 7.14, in which “virgin” was substituted for “young woman” as found in the Septuagint). 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 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.

Helena was quite a tourist. Everywhere she went she found “evidence” of Jesus or the Mother of Jesus; and 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 Roman Catholic Church for open and respectful and intellectually honest dialogue about these very serious kinds of questions.

The Assumption is probably more of a side issue. There are indeed bigger issues confronting us today, with major implications for Catholic belief and institutional credibility.

What do our leaders fear? Is it disloyal to ask a question? To ask for discussion? To propose a changed doctrinal understating based on new historical or biblical evidence? Yes our statements of belief do change and are shaped by history and culture and new knowledge. I certainly would not go to a cardiologist operating out of a nineteenth century medical understanding. Why do church authorities maintain and insist upon nineteenth century (or medieval) theological understandings?

Some examples…….

— Historians and biblical scholars agree that Jesus did not ordain anyone at the Last Supper. Why do our institutional leaders maintain that he did! (And why do they think the Last Supper was just a group of guys sitting around a table with Jesus?)

— In the early Christian communities, the first people to preside at Eucharist were not “ordained” but were the heads of families: men and women. Why do our institutional leaders insist that women cannot be ordained? When it comes to women presiding at Eucharist, historical evidence says our leaders are simply misinformed or outright sexists.

— Why do our institutional leaders still operate with a distorted and uninformed understanding of human sexuality? This has direct implications for any consideration (or refused consideration) of issues touching on marriage, birth control, celibacy, sexual abuse, and of course homosexuality.

— I am 100% pro-life, but I wonder why we cannot discuss whether or not all procedures called “abortion” are really taking human life. My bio-medical friends — some very conservative — tell me even here we need to make distinctions.

— And if many of our institutional leaders are genuinely appalled by an “anti-life” socio-political America, why have they been, in comparison to the abortion rhetoric, so silent about capital punishment, the war in Iraq, US military activities in Afghanistan, and closer to home: universal health care, child support for the unmarried, and strong criticism for the US rich getting ever richer.

The biggest and most important question of course concerns the Divine Presence.

I would expect authentic Christian leaders to be insightful and trustworthy guides here. Genuine spiritual directors.

Who is God for us today? How do contemporary people speak about and relate to the Divine Presence? God the Father up in the heavens doesn’t work for truly contemporary people. But contemporary people long for an experience the Divine…not up there but right down here where normal people live, make love, raise or educate the next generation, grow older in wisdom from life experience, then pass on to the next life.

Well friends….enough reflections for today…… I have neglected my yard and garden for three weeks. Now I need to get busy in the backyard!

The Bishop of Rome is in Brazil. We have friends visiting for a few days……The thermometer keeps climbing. My wife and I need to escape from our computers for a few days……Another Voice will be back after 15 August.

John

Stephen Crittenden reports in NCR, this week end, that Hunter Valley in New South Wales, located in the Maitland-Newcastle Diocese, is noted for its beaches and vineyards; and more recently it has become the epicenter of Catholic sex abuse in Australia.

Now, a special commission of inquiry in Newcastle reports that leaders of the Diocese of Maitland-Newcastle knew of repeated sexual abuse by one of its priests, for at least for 50 years, but failed to notify police until 2003.

The inquiry was launched after allegations by a senior Hunter Valley detective that the Catholic Church “covers up, silences victims, hinders police investigations, alerts offenders, destroys evidence and moves priests to protect the good name of the church.”

In this case, the detective reports that the abusive priest had up to 100 victims, mostly girls from age 4 to 12; and that he was moved from parish to parish in Australia, New Zealand, and Papua New Guinea, even though four successive bishops of Maitland-Newcastle knew of his crimes but kept their mouths shut “to protect the good name of the church.”

“Protecting the good name of the church” is the theme song these days for a great number of our episcopal leaders, in Australia, in Europe, and of course in the United States where it has echoed loudly in New York, Newark, Philadelphia, Kansas City, Los Angeles…and many points in between.

What we have seen and still see, as John Salveson strongly observes, in an excellent article in this summer’s Notre Dame Magazine, is Roman Catholic risk-management.

As Salveson, a survivor of sexual abuse on Long Island and later as a student at Notre Dame, observes:

“At the Long Island parish where I grew up, I spoke to 400 parishioners who were trying to oust their pastor. He was, according to a 2003 report issued by a grand jury in Suffolk County, New York, a central player in the cover-up of the abuse committed in that diocese. Throughout this period, I gave television, print and radio interviews, held press conferences and wrote Op-Ed pieces for newspapers…….

“An institution focused on doing the right thing would admit wrongdoing, immediately remove abusive priests from ministry, embrace victims, reach out to their families, do everything possible to help them heal, and work to change laws that hide perpetrators and deny justice to victims.”

Risk-management or moral action?

The answer should be clear. And at all levels in the church. And no one can sit quietly by, to protect the good name of the church.

Perhaps one should give Francis the benefit of the doubt, since his first encyclical is really a re-make of predecessor Benedict’s final one.

I just finished reading Lumen Fidei. Didn’t find it very stimulating; and it could have used a good copy editor. It’s a bit of a hodgepodge: As one friend observed, it is a blitz of poetic and pietistic sound-bytes, with chunks of Ratzingerian scholarly prose thrown in here and there. The writer/writers made occasional attempts at inclusive language; but most of the letter proclaims the papal message in the familiar church docu-prose: male nouns and pronouns to describe men and women.

In theory Lumen Fidei seeks to enlighten people living in today’s world. Its piety, however, is from Benedict’s yesterday, with a good dose of Francis’ old-time Mariology.

Lumen looks askance at our contemporary times in an old world-is-evil Augustinian way. That of course is also the old Ratzinger way. The term “Vatican II” is scattered around the Benedict-Francis text, like raisins in a cake; but it tastes strange and lacks the flavor of Vatican II’s more positive incarnational perspective. Finally, readers are offered the usual reminders that a proper understanding of faith requires fidelity to the Magisterium; and sexual differentiation (being a man and being a woman) is the divine plan for human sexuality.

If the Bishop of Rome were my student, I would suggest he shred this document and try again, after meditating on something like the latest Pew report on contemporary belief.

Over the past few years, for instance, Pew Research surveys have found evidence of a gradual decline in religious commitment in the United States and in Western Europe. The number of Americans, for example, who do not identify with any religion continues to increase. (And the Catholic exodus continues.) Nearly one-fifth of the U.S. public overall – and a third of adults under age 30 – were religiously unaffiliated as of 2012. Two-thirds of contemporary Americans – those church-affiliated as well as those unaffiliated – say organized religion is losing its influence in their daily lives.

With the Bishop of Rome and the Emeritus Bishop of Rome, I would contend people today do indeed need a good dose of Lumen Fidei. I would like to see a new and better-written encyclical that addresses the really contemporary issues: What does it mean to experience God today? How do we speak about God and God’s presence in our daily lives and world events? How can we live, with dignity and mutual respect, as men and women with a great variety of God-given, and continually evolving, sexual, cultural, and ethnic identities. And what then is the place of organized religion in this grand scenario?

Let the Light of Faith shine brightly and illuminate all of God’s people.

There may be a lot of fireworks for Timothy Dolan this week but not the usual Fourth of July type.

As reported on July 2nd in the national and international press, Cardinal Dolan – Archbishop of New York and President of the United Sates Conference of Catholic Bishops, has been accused by sexual abuse victims of taking part in a decades-long cover-up by the Archdiocese of Milwaukee of sexual abuse by Roman Catholic ordained ministers.

Documentation, made public on Monday, as part of a deal reached in federal bankruptcy court between the archdiocese and victims suing it for fraud, provide details about Cardinal Dolan’s plan to: (1) pay some abusers to leave the priesthood and (2) move $57 million into a trust for “improved protection” as the Milwaukee archdiocese prepared to file for bankruptcy amid dozens of abuse claims. A Vatican office approved the request to move the money.

Will Dolan be busted?

As Andrew Sullivan, writing yesterday in THE DISH, observed: You know where this man is coming from when he dismissed the organization SNAP – Survivors Network of those Abused by Priests – as having “no credibility“. The records from his old diocese in Milwaukee show he authorized pay-offs to child-rapist priests to encourage them to leave the ministry. (In the Catholic hierarchy, you don’t report rapists to the police; you eventually offer them financial incentives to leave.) Nonetheless, at the time, Dolan insisted that these charges were “false, preposterous and unjust,” whatever the records or even the spokesman for his old diocese said. Now, in another piece of stellar reporting, Laurie Goodstein adds more context to this man’s record:

So, twice now, we have been forced to choose between his words and our lyin’ eyes, when it comes to questions of how he handled and cosseted child-rapists under his jurisdiction in Milwaukee. We now know he deliberately sequestered church assets so he could argue he had no more funds to compensate those raped by his subordinates. He was once again putting the institutional church’s interests above those of the raped. And he seems to be able to lie about all of it – in the face of massive evidence – with nary a flicker of hesitation.

America magazine has announced it will no longer use the words “liberal” or “conservative,” when describing people or positions. Great idea!

Actually I suggest it is time for a major clean-up of our language used in liturgy, writing and speaking about people and movements, and of course when addressing people like your local bishop, archbishop, or cardinal.

To begin with of course, we need to use inclusive language, in our writing, in our speaking, and in our prayer. None of that “for us men” stuff. It is offensive and simply incorrect. When I say a prayer publicly or read from the Scriptures at a liturgy, I always use inclusive nouns and pronouns. This is not a “nice” thing to do. It is the correct thing to do. If the authorities are upset, that is their problem not mine.

Next we need to deal with pompous hierarchic nomenclature. Never again refer to a bishop as “your excellency” or a cardinal as “your eminence.” The middle ages have been gone for more than a few centuries.

Now for the pope. How refreshing when Francis appeared on the balcony, some long minutes after the white smoke from the Sistine Chapel, and announced that he was the new “Bishop of Rome.” Let’s follow his example. Drop “his holiness” and “supreme pontiff.” As well as other Renaissance superlatives. “Bishop of Rome” is fine and fitting.

Now for some appropriate adjectives for our Catholic brothers and sisters:

When they know little or nothing about Catholic history or biblical exegesis, they are Catholic “illiterates” or “ignoramuses.” A few bishops deserve these descriptive nouns, unfortunately.
When some Catholics would rather live in the former century of Vatican I, like the former Bishop of Rome now in poor health, we should not call them “conservative” but “rooted in a nineteenth century ethos.”

And when these people cannot accept any other vision of God, humanity, and church, let’s be honest and call them “Catholic fundamentalists.”

Well this is a starter. We need to clean up our Catholic vocabulary.

I no longer use the word “priest” but prefer a much more Christian term “ordained minster.”

And I don’t like calling the twenty-five year old ordained minister, whom I helped educate over four years, “father.” I should really call him “son” 🙂

But for now, his first name will do and perhaps “Reverend” In public. I call my doctor “Arnold” and my dean and professorial colleagues by their first names. And I call one of my best older hierarchical friends simply “Cardinal.” And he calls me “Jack.”

And I call my wife of nearly 45 years “honey-bunch.”

We still have linguistic work to do. Not an unimportant issue.

Words have consequences.

Thank you America!

We have now had a hundred days since the election of Jorge Bergoglio as the new Bishop of Rome.

The international press and pundits, across the theological spectrum, are still trying to figure out what Francis is all about. Is he a contemporary Catholic reformer like the jovial 1960s John XXIII? Or is he just a high-placed and clever ecclesiastical operator, whose papal packaging is more contemporary than that of Benedict but whose theology may be just as archaic and oppressive?

Right now the New York Times wonders, for instance, how Francs will handle the intrigue and corruption orchestrated by a gay network within his Curia Romana. CNN reports the Vatican, with an increasingly tight budget, has not yet resolved its credit card crisis. The flow of tourist credit card cash into the Vatican bank is still blocked. That river of dollars and euros is important. Right now, with two living popes, papal souvenirs are abundant and attractive. The Vatican would like to cash in on, once in a lifetime, papal duo souvenirs during the summer tourist season.

In any event, these days we have more than enough babble about the Vatican and the new Bishop of Rome.

I suggest it is time to put this pope and all popes in proper perspective. They exist, like all bishops, to serve and not to be served.

When thinking about the history of the papacy in the Roman Catholic Church, we need to be clear about a few historic realities.

The historic Jesus did not appoint anyone pope. He did not appoint anyone a bishop nor did he ordain anyone. Contrary to what one often hears, flowing unctuously from episcopal lips, no one at the Last Supper was ordained by Jesus nor designated a bishop. Ordination came much later in the early Jesus Movement as a kind of quality control mechanism: to protect Christian communities from incompetent or deceptive leaders. So the plan, anyway…..

And Peter? Contemporary biblical scholars and historians give us a rather clear picture of the young man. Peter and his wife belonged to the group of young men and women (probably in their late teens or early twenties) who were Jesus’ close disciples. Jesus recognized Peter’s leadership qualities and designated him as the leader of the Christian community in Jerusalem. Peter could also be stubborn and head-strong. Jesus and his friends called Peter by his nickname “Rocky.”

Some years before the Roman destruction of Jerusalem, Peter travelled to Rome. James, “the brother of the Lord,” had already succeeded Peter as leader of the Jerusalem Christian community. Peter was never bishop of Rome because the Christian community in Rome was governed not by a bishop but a group of elders: what today we would call a steering committee. Peter was held in high regard by the Christians in Rome; but he may or may not have been a member of the steering committee. We don’t know. Peter was martyred in Rome. The legend of his being crucified upside down is probably a bit of pious fantasy.

Long after Peter’s death, the Christian community in Rome did come under the leadership of a single overseer, as bishops were called. At first the Bishop of Rome had little broader- church importance. He was one of several key “papas” (popes) in the Christian world: one of several “papa” or “father” bishops. Later, because Rome was the seat of the Roman Empire, the Bishop of Rome held an honorary position of “first among equals.” His equals were, among other popes, the Pope of Alexandria, the Pope of Antioch, the Pope of Byzantium/Constantinople, etc.

Note well! The Bishop of Rome did not make important doctrinal or ecclesiastical decisions FOR the other popes but WITH the others. The practice —even when heated and argumentative — was collaborative with shared decision-making. At Vatican II we called this “collegiality.” Though often ignored, collegiality it is an old Catholic practice. “Traditional” Catholics who reject shared decision-making in the church need some adult education!

When Christianity became the official religion of the Roman Empire, the role and prestige of the Papa of Rome — the Bishop of Rome — increased significantly. Then when the Roman Empire fell apart, the Bishop of Rome stepped in and took over the clothing, pomp, ritual, and imperial authority of the Roman Emperors. In the Bishop of Rome, Caesar and God became one. Historically I can understand how and why this happened. Nevertheless, it was an unfortunate development and frankly a great aberration.

In the centuries after the collapse of the Roman Empire, there were of course some exemplary Bishops of Rome; but many of them often more “Caesar” and less “God.” A high point in the evolution of autocratic papal power came in the nineteenth century with Pio Nono: Pope Pius IX.

In the first year of his ministry as Bishop of Rome, Pius IX was open-minded and pastoral. He was, one could say, a breath of fresh air. The situation changed dramatically however with the Italian Unification Movement. Pio Nono lost his army and a very big chunk of land in the center of Italy: the Papal States. He was not pleased and morphed into an authoritarian despot and an egotistical, nasty old man. In 1870 at Vatican I of course he declared himself “Infallible.” A very strange man. Shortly before his death he began telling people he was part of the Holy Quartet: Father, Son, Holy Spirit, and Pope!

The Bishop of Rome is indeed head of the world-wide Roman Catholic Church. As a tradition-rooted Roman Catholic, I have no problem with that. The pope is like the Roman Catholic CEO; but my daily life and my contemporary faith experiences are neither shaped by nor controlled by the pope. Nor do I stay awake at night wondering what he will do tomorrow…..

We live in Christ not the pope. As I have written here before, I endeavor to be a faithful follower of Jesus of Nazareth not a Jesus of Rome. I am also a Roman Catholic historical theologian. When theological or ethical disputes arise within the church (and we will always have such disputes), they should be resolved through study, reflection, and mutual and respectful face to face dialogue —– not through one-sidedly covert condemnation and overt intimidation and punishment, as was so often the practice under Benedict Pope Emeritus.

And what about that young man Peter? Was “Rocky” the first pope? Well yes, if you use a bit of creative historical imagination.

Pope Benedict XVI, as well as his predecessor, continually reminded us that we live in a world characterized by a “culture of death.” With the new Bishop of Rome, I hope the official Catholic stress will now shift to viewing the world through the lens of a culture of encounter.

Certainly a culture of encounter resonates better with our traditional Catholic understanding of the Incarnation: The contemporary world, our daily life events, the people and things around us are the place — the only place — where the Divine-human encounter occurs. God is not “up there,” nor “out three” but “in here.” We need to unhinge our church-talk from a supranaturalistic and mythological worldview that increasingly people find totally meaningless; and we need to shift the official rhetoric from fighting phantom evils of birth control, homosexuality, and women priests and direct our attention instead to signs of the Divine in places like shopping centers, unemployment lines, and shelters for the homeless.

A couple months ago, one of my university students said religion bored her to death, but she would really like to experience God. Indeed, the time is ripe for a culture of encounter. Contemporary-rooted people are not interested in a religion that simply hands out lists of things one has to swallow. They are far more interested in a faith that responds to the question: “what is there to eat?”

One of the most central and distinctive features of our Christian Faith is the deeply intimate and personal relationship with the Devine summed up in Jesus’ word “Abba” : “Daddy.” It is this relationship, at the heart of the universe, and at the very core of reality, for which Church leaders today must find contemporary expression. The time is ripe.

I am reminded of a poem by Christopher Fry, that continues to energize and motivate me:

The human heart can go to the lengths of God,
Dark and cold we may be, but this
Is no winter now. The frozen misery
Of centuries breaks, cracks, and begins to move;
The thunder is the thunder of the floes,
The thaw, the flood, the upstart Spring.
Thank God our time is now when wrong
Comes up to face us everywhere,
Never to leave us till we take
The longest stride of soul humans ever took.
Affairs are now soul size.
The enterprise
Is exploration into God.

Yes I continue to work for church reform and yes I remain a critical Roman Catholic; but more and more I want to shift the conversation. I want to engage people and engage with other people in the journey — in the exploration. I want to challenge our bishops, our theologians, and all church leaders at every level to move from harangues about the culture of death to the creative openness of a culture of encounter.

It’s an exciting life journey; but we need people who are trust-worthy map-makers to guide the way. without good maps, contemporary people cannot travel far without losing direction. If maps are absent or defective, all exploration into God will simply goes around and around in circles.

As an older theologian I now understand that the church cannot define God but it can point the way. Then, each woman and each man must make the journey……and if I understand Jesus correctly, he did say that it helps to have fellow faith-filled travelers along the way.

A life-giving culture of encounter.

Now I need to adjust my GPS…….