“I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples” (John 13:34-35).
Note the exclusivity in Jesus’ words; this love is reserved for the disciples and is contrasted with “all”, a reference to current non-followers. This exclusivity obviously bothers Pope Francis who decided to reinterpret the passage in a recent address:
“Why does He call it a ‘new commandment’? The old commandment of love became new because it was complete with this addition: “as I have loved you,” “love one another as I have loved you.” The novelty is all in Jesus Christ’s love, that with which He gave his life for us” (link).
Following the French, the Italian bishop’s conference recently voted to adjust the wording of the Our Father for liturgical purposes, changing “Lead us not into temptation” to “Abandon us not into temptation”. They had agreed with Pope Francis who had stated that,
“A father does not lead into temptation, a father helps you to get up immediately. …It is not a good translation because it speaks of a God who induces temptation” (Link).
A key point in his public letter correcting Card. Sarah on the new protocol with respect to liturgical translations revealed the pope’s preferred methodology:
“Here we can add that, in light of the MP [Magnum Principium], the “fideliter” of §3 of the canon implies a triple fidelity: to the original text in primis; to the particular language into which it is translated and, lastly, to the comprehension of the text by the recipients” (link).
Many have commented that the depth of frustration and anger over the Pennsylvania Grand Jury report as well as Archbishop Vignano’s testimony is because they prove that the response by Church authorities to the first clergy abuse crisis in 2002 was inadequate and insincere.
The current crisis, however, is not the second but the third major series of revelations of abuse and cover-up in the Catholic Church. In Pope Benedict’s 2010 (‘Year of the Priest’) Christmas address to the Curia, he laments the new round of abuse reports, primarily from western Europe, and recalls a vision given to St. Hildegard: Continue reading “Pope Benedict’s ‘Year of the Priest’ Warning to the Curia”→
In a homily a few years back Pope Francis expounded on Luke 2:41-52, the familiar story of finding the 12-year old Jesus in the temple. He adds a detail, however, which he thinks is clearly implied in the text:
“Instead of returning home with his family, he stayed in Jerusalem, in the Temple, causing great distress to Mary and Joseph who were unable to find him. For this little ‘escapade’, Jesus probably had to beg forgiveness of his parents. The Gospel doesn’t say this, but I believe that we can presume it. Mary’s question, moreover, contains a certain reproach, revealing the concern and anguish which she and Joseph felt.” (Link)
When I read the Pope’s homilies (I’ve read hundreds) I noticed that he will carefully draw out spiritual applications from that day’s readings that are simple and usually (not always) consistent with the given passage’s meaning. Unfortunately, the same cannot be said regarding many of his other writings and particularly the encyclicals where he cites biblical passages to support his specific instruction.
In the following examples the Pope appears to be manipulating scripture to deemphasize Christian brotherhood and elevate universal brotherhood.
The context of the following is a lesson that spiritual formation of a Catholic is not solely based on doctrinal instruction. But notice how Francis commingles the love commandments:
“…It has to do with ‘observing’ all that the Lord has shown us as the way of responding to his love. Along with the virtues, this means above all the new commandment, the first and the greatest of the commandments, and the one that best identifies us as Christ’s disciples: ‘This is my commandment, that you love one another as I have loved you’ (Jn 15:12). Clearly, whenever the New Testament authors want to present the heart of the Christian moral message, they present the essential requirement of love for one’s neighbour: ‘The one who loves his neighbour has fulfilled the whole law… therefore love of neighbour is the fulfilling of the law'” (Rom 13:8, 10) (Evangelii Gaudium, 161).
Vatican journalist Sandro Magister recently reported that three names are being mentioned around the Vatican and beyond with respect to the next conclave: Cardinal Secretary of State Pietro Parolin, and Cardinals Robert Sarah (Guinea) and Luis Antonio Gokim Tagle (Manila). However, he confidently rules out the latter two. Tagle is too young (60), and Sarah (77) is too conservative and could never get the necessary two-thirds support. He adds that as an African, Sarah’s candidacy would be only “symbolic”, leaving Parolin in “pole position”.
Marco Tossati thinks Sarah stands a much better chance and senses a growing fear among progressives that Sarah’s “papabile” is increasing. The Pope’s public reproach of the Cardinal concerning his interpretation of Magnum Principium, according to the Vaticanist, reflected this fear. “…[T]he letter was celebrated as a just humiliation of the cardinal and accompanied by calls for his resignation.” While he admits that Parolin is in a strong position, he adds that Cardinal Sarah,
“….is known for his holiness of life and lack of interest in any form of power or coercion, even in the Church. Moreover, Africa is the continent where the Church is growing most dramatically, and where faith is often practiced to the point of martyrdom. Nothing could be more fitting than for the next pope to come from that continent. And so we come to the great irony of the campaign to discredit this quiet and long-suffering churchman. Cardinal Sarah is attacked precisely because he is seen as having the makings of a pope.”
While numerous passages in the Bible are ambiguous in meaning and can be validly interpreted in multiple ways, certain passages are so clear one would have to try very hard to get them wrong. One of those is Matthew 25:31-46, the separation of the sheep from the goats and Christ’s judgment upon His return. The ethical imperatives that will form the basis of that judgment are the treatment of those people he regards as His “brothers”. Identifying Jesus’ brothers is the key to understanding the passage:
“‘When did we see you a stranger and welcome you, or naked and clothe you?When did we see you ill or in prison, and visit you?’And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me’” (vv. 37-40).
Throughout Church history the “brothers” were primarily interpreted as referring to Christ’s followers. More recently however, the modern concepts of social justice and universal brotherhood have influenced the way this text is read and most interpreters wrongly identify “brothers” as anyone who suffers hunger, thirst, etc. But that isn’t what Matthew wrote or intended. Continue reading “A Costly Misinterpretation of Scripture”→
It is impossible to overstate the magnitude of Jesus’ response to the Pharisees when they tested him on which is the greatest commandment:
”Teacher, which commandment in the law is the greatest?’ He said to him, ‘You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself.’ The whole law and the prophets depend on these two commandments” (Matthew 22:34-40).
The Pope has cut a deal with the People’s Republic of China (PRC) that gives the Vatican a say in the selection of Bishops for the state-sanctioned Catholic Church. The deal is supposed to give the Vatican the ability to approve episcopal appointments made by the Chinese government.
To Joseph Cardinal Zen, Retired Bishop of Hong Kong, the Pope would be making a choice for the government-controlled church over the faithful underground church. His opposition is impassioned, calling it a “surrender”, and a betrayal of Christ. The underground Catholic Church is substantially larger and carefully guards its independence from the government and maintains loyalty to the Holy See, but at the price of persecution.
Neither the state Church or the underground Church have a direct connection to Rome; this is obviously what the Pope wants to fix by the compromise. But first he might want to consider a number of historical precedents that suggest such accords don’t end well and consider a more conservative path: Continue reading “Historical Perspectives on the Pope’s Chinese Accord”→
Sociologically speaking, little comparison can be made between the form of concubinage that was popular in the Middle Ages and today’s marital alternative known as cohabitation. The medieval pastime endured for centuries and was deeply rooted in feudal society’s pagan history. It generally took the form of a nobleman, unmarried or married, keeping a woman of lower rank or from the peasantry in his home to provide sexual favors. Unsurprisingly, medieval concubines produced many illegitimate children, with many of the bastard daughters growing up to become concubines themselves.
The concern for maintaining a family’s social status meant that concubinage would rarely lead to marriage. In most cases of modern cohabitation, however, there is an intention on the part of the couple to eventually get married, giving the relationship some sense of permanence. Recent statistics demonstrate, however, that a majority of cohabitating couples eventually break up, including couples that eventually do get married. One well known fact about remarried people is that their second marriage is more likely to end in divorce, the third even more, etc. The same goes for cohabitating couples. Advocating cohabitation is giving dangerous and costly advice. Continue reading “Cohabitation, Concubinage, and the Council of Trent”→