Wednesday, July 30, 2014

Peter Kreeft: Who's in authority here?

The following comes from Peter Kreeft at The Integrated Catholic Life:
All the beliefs that divide Catholics from fundamentalists are derived from the teaching authority of the Church.
Because Catholics believe in the Church, they believe a fuller, more complex and mysterious set of things than the narrowed down fundamentalist. Thus, the Church is the essential point of divergence.
In the fundamentalist view, the Catholic Church exalts itself over the Bible, adding to God’s Word: It is man arrogating to himself the right to speak in God’s name.
But for Catholics, the fundamentalist puts the Bible in place of the Church as his “paper pope.” Instead of a living teacher (the Church) with a book (the Bible), the fundamentalist has only a book.
Fundamentalists believe that the Bible authorizes the Church. They accept a Church only because it’s in the Bible. Catholics, on the other hand, believe the Bible because the Church teaches it, canonized it (i.e., defined its books) and authored it (the disciples wrote the New Testament).
Last week we looked at the fundamentalist idea of the Bible and contrasted it with the Catholic view. Now we must do the same with fundamentalist notions of the Church.
The most important point here is that the fundamentalist view is a new one while the Catholic view is an old one. The Catholic Church and its claims have been around for more than 19 centuries, fundamentalism for less than one. The historical argument for the Catholic Church is thus very strong. Fundamentalists have to believe that the early Christian Church went very wrong (i.e., Catholic) very early, and went right (i.e., fundamentalist) very late. In other words, the Holy Spirit must have been asleep for 19 centuries in between.
Fundamentalists usually know very little about Church history. They don’t know how many Catholic doctrines can be traced back to the early Fathers of the Church — e.g., that appeals to the Bishop of Rome to definitively settle disputes throughout the rest of the Church occur as early as turn of the first Century; or that the Mass, not Bible preaching, was the central act of worship in all the earliest descriptions of the Christian community.
Five key differences between fundamentalists and Catholics center on the Church’s (1) nature, (2) mystery, (3) authority, (4) structure and (5) end.
Fundamentalists agree with Catholics that the Church was founded by God, not just by men. For a fundamentalist the Church is not just a religious social club, as it is for a modernist. But while fundamentalists see that God commanded the Church’s beginning, they do not see that He still dwells in it intimately, as a soul lives in its body and as He lives in faithful souls. For a fundamentalist, the Church’s origin is divine but its nature is human.
Fundamentalists see the Church in the opposite way from which they see the Bible. They affirm the divine identity of Scripture and minimize or ignore the human side of its authorship. But they stress the human side of the Church and ignore its divine side. In other words, they’re Docetists about the Bible and Arians about the Church. (Docetism was an early heresy that denied Christ’s human nature; Arianism denied His divine nature.) Catholicism alone has consistently affirmed the mystery of the two natures both of Christ, and of the Church and Bible.
Fundamentalists often accuse Catholics of the error of the Pharisees and love to quote Mark 7:7-8, Jesus’ rebuke to the Pharisees for teaching as divine doctrines mere human traditions. The Pope and bishops are men, after all, and fundamentalists bristle at the thought of ascribing to these humans a divine authority. But they’re inconsistent, for they ascribe to the human writers of the Bible a divine authority, and (of course) they ascribe to Christ a divine authority, though He was also human. So the principle that God can and does speak through human authorities is a principle based on Christ and Scripture.
Maybe the simplest way to see the difference is this: Fundamentalists see the Church as man’s gift (of worship) to God, while Catholics see it as God’s gift (of salvation) to man. For fundamentalists, we’re saved as individuals and then join in a kind of ecclesiastical chorus to sing our thanks back to God. For Catholics, we are saved precisely by being incorporated into the Church, Christ’s mystical Body, as Noah and his family were saved by being put into the ark. (Many of the Church Fathers use the ark as a symbol for the Church.)
It’s as if — to extend the metaphor — fundamentalists prefer to be saved by clinging to individual life preservers, then tying them together for fellowship.
To Catholics, the Church is “the mystical Body of Christ.” The Church is a “mystery.” Fundamentalists don’t understand this category. “Mystery” sounds suspiciously pagan to them. They want their religion to be clear and simple (as Moslems do). They’ll admit, of course, that God’s ways are not our ways and often appear mysterious to us. But they don’t want their Church to be mysterious, like God, because they don’t think of it as an extension of God but as an extension of man.
In other words, they think of “mystery” as mere darkness or puzzlement. But in Catholic theology it’s a positive thing: hidden light, hidden wisdom.
Fundamentalists say that they emphasize “the Church invisible” more than “the Church visible” and accuse Catholics of overemphasizing the latter. Fundamentalists draw a sharp distinction between these two dimensions of the Church so that they can explain Scripture’s strong statements about the Church as applying only to “the Church invisible” (the number of saved souls, known to God) and not to the visible Church on earth.
Why? Because if they referred such statements to the visible Church, the claims of the Catholic Church to be that single, worldwide, visible Church stretching back in history to Christ, still forgiving sins and exercising teaching authority in His name — well, these claims would surely seem more likely to be true of the Catholic Church than of any other visible Church.
Fundamentalists also have a very individualistic notion of the Church. The Catholic sense of a single great worldwide organism, a real thing, is not there. The Eastern Orthodox Church usually has an even more powerful sense of the mystery and splendor of the Church than most modern Western Catholics do. They’re east of Rome spiritually as well as geographically — i.e., more mystical. Fundamentalists are west of Rome — much too American.
A third difference concerns the authority of the Church. This follows from the previous point: Fundamentalists lack the Catholic vision of the Church as a great mystical entity, an invisible divine society present simultaneously in heaven and on earth, linking heaven and earth as closely as man’s soul and body are linked. And lacking this vision, authority can only mean power, especially political power. Thus, fundamentalists sometimes sound like their archenemies, the modernists, when it comes to criticizing the “authoritarianism” and political power of Rome. For both fundamentalists and modernists lack the Catholic understanding of the Church and its authority as much more than “political.”
Yet fundamentalists tend to be quite authoritarian themselves on a personal level — e.g., in their families. They are more willing than most people to both command and to obey authority, if it’s biblical. The issue that divides us is not authority as such but where it is to be found: Church or Bible only?
The structure of the Christian community also divides us. Fundamentalists usually criticize the “hierarchical” Church. This is often more a matter of politics than of religion, sometimes stemming from American egalitarianism rather than religious conviction. But when it is a matter of religious conviction, such criticism usually takes one of these three forms:
  • First, fundamentalists charge that Catholics worship the Church and the hierarchy, especially the Pope. There’s a fear of idolatry coupled with a fear of the papacy mixed up here, a confusion between sound principle (anti-idolatry) and a gross misunderstanding of facts. While I’ve met many Catholics who love the Pope and (unfortunately) some who hate him, I’ve never met or heard of anyone who worships him!
  • Second, the hierarchy is suspected of corruption just because it’s a hierarchy: It is structurally, culturally, un-American. (So is the hierarchy of angels “un-American.” But that doesn’t mean it’s corrupt.) Of course, 500 years ago there was some truth to this charge, but fundamentalists are still fighting Luther’s battle.
  • Third, there’s often an unadmitted racial prejudice against Italian Popes. Some people, when they hear “Italian,” immediately think “mafia” and “Machiavelli.” This element is rarely admitted, but it definitely plays a part in anti-papal prejudice.
Beyond these irrational criticisms, I’ve never come across any solid theological argument against the papacy. The current Pope (Blessed John Paul II as of the time of this essay – Editors) has done much to temper fundamentalist fears by his holy personality, wise words and strong opposition to abortion and to the excesses of some contemporary theologians.
Finally, fundamentalists and Catholics have different visions of the end or task of the Church. For fundamentalists, that task is only two things: edification of the saved and evangelization of the unsaved. For the Catholic, these two ends are essential, but there are also two others.
  • First, Catholics also emphasize the Church’s this-worldly tasks — social justice and the corporal works of mercy such as building hospitals and feeding the poor. Fundamentalists say the Church “shouldn’t get involved in politics” (though many of them are thoroughly politicized on the far right). And when did you last see a fundamentalist hospital.
  • Second, there’s a still more ultimate goal. Evangelization, edification and social service are ultimately only means to this greater end in the Catholic vision. The Church is there for the world, yes (the first three ends), but in a more ultimate sense the world is there for the Church, for her eternal glory and perfection.
The Church’s ultimate task is to glorify God, to be the Bride of Christ. The world is, in the long run, only the raw material out of which God makes the Church. In fact, the universe was created for the sake of the Church! God’s aim from Day One was to perfect His Bride, to share His glory eternally.
When we speak of this eternal glory we have in mind first of all the Church as invisible, as “mystical”; but there’s a substantial unity between the Church invisible and the Church visible, between the Church as inner organism and the Church as outer organization, between its soul and body, as there is between man’s soul and body.
You can see this mystical thing, as you can see a man. The most holy thing you can see on earth has its seat in Rome, its heart in bread and wine on the altar and its fingers as close as your neighbor.
It isn’t that fundamentalists explicitly deny this Catholic vision of the Church; they just don’t comprehend it. They may have things to teach us about being on fire with religious zeal, but we have much to teach them about the fireplace.
A fireplace without a fire is cold and gloomy. But a fire without a fireplace is catastrophic.

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