BISHOPS, You Belong at the Border!

Where YOU Stand Determines the Future of Authentic Catholic Identity and Authority in the Church and in the World Today.

As you seek to show genuine repentance for your communal part in the worldwide sex abuse scandal, you might consider the present immigrant situation at our national borders an opportune moment to exercise your own authentic leadership in the Church.

You must stand, be counted…and be seen, in your full clerical garb, as opposition to the world in its reliance on force as the solution to crisis.

THE SIGHT OF YOU at the borders would do so much more for the local and universal Church than diocesan letters on new reform policies or photo-ops in sanctuary cities.

BODILY STAND TOGETHER BETWEEN the immigrant poor at the border and the guns that greet them in their request for refuge from violence.  YOU have more power than you realize, both individually and as a group.

Apart from your national conferences, you have the individual power to single-handedly act not just speak for the Church as the strong and powerful witness that strengthens the faith of people everywhere …as the sainted Bishop Oscar Romero did for his people in the remaining years of this life.

Where YOU Stand Determines the Future of Catholic Identity and Authentic Authority of the Catholic Church in the world today!   Perhaps your action would even inspire bishops from different countries to stand in visible solidarity with each other…witnessing opposition to the world in its reliance on domination and force as the solution to crisis.

We offer our prayers for all in leadership of the Catholic Church.
**********************************

Rome Reports on film “Romero”
https://www.youtube.com/watch?v=JWzZ80vt4Bo Amazon.

Link to Remastered film “Romero” (film available on Amazon) https://www.amazon.com/Romero-Raul-Julia/dp/B002BU729E

 

Beyond Damage Control and Church Structural Reform: Theology Supports Sex/Power Abuse?

There was a time when damage control worked well for the church. That time is no more!

Now, damage control like sincere apologies, policy changes and even sacrificial scapegoats fail to convince Catholics and others that the Church is determined enough to change its fundamental “modus operandi”.

Fortunately for the church, Catholic consciousness has been raised by the Spirit of Vatican II to expect more than damage control. This new consciousness cannot be rolled back any more than a born child can go back into it’s mother’s womb.

Those who talk about the need for structural change in the church rarely, if ever, recognize the origin of church sex/power abuse in theology itself.

In the past several decades, Popes Paul VI, John Paul II, Benedict XVI, and now Pope Francis have adamantly steered the church away from the deep theological reform that Vatican II set in motion. Their unwavering resistance to deep theological reform unwittingly supported the clerical power abuse and cover-up that we find today in the global Church. Continuation of this resistance will only lead to more virulent and deeply-entrenched power abuse cover-ups.

If the connection between theology and power abuse is not recognized now, then any policy and structural changes enacted by the Church will be worthless. As empowered as the laity will appear to be after all new policy/structural changes are in place, laity will NOT be allowed to cross the boundaries of “religious freedom” around well-guarded Church doctrine.

If Augustine could assimilate Roman ideals into Christian theology, surely by this time, Catholicism is capable of assimilating the best of modern findings in scientific, philosophical and theological research. Vatican II brought attention to the need for updating and adapting the Church to new conditions. With the extent, horror and gravity of the sex/power abuse scandals in the Church, one would think that the Church would wake up to Vatican II and its focus on the many momentous new questions that modern society must deal with in terms of human survival, not to mention the survival of its religious institutions.

The sex/power abuse scandals bring into question the domination model of traditional Biblical understanding and its application in doctrine. The domination interpretation of power in Scripture has been seriously questioned by many post-Vatican II theologians.  Even so, the institutional teaching authority of the Church has opposed little, if any, change in this ancient theology of power.

NOW IS THE TIME to re-evaluate theology that sanctifies and sacramentalizes domination. We must ask ourselves: Should modern scriptural interpretation be supporting the understanding of God as the One Who Desires Power Over Us?…justifying the way that we desire power over the earth and each other?

God’s Holy Refugees, Driven by the Search for Real

What of the Religious Refugees… fleeing theologies
… theologies that clang against the consciousness
 of this age’s sins and (w)holy wisdom?

To the Nones and Dones and those most nearly done,
the silence of the Holy One is deafeningly loud
…in theologies describing 
 a god so praise-starved and power-hungry
…that it demands our constant adulation and servile obedience
…in theologies describing an all knowing Big Father/Brother in the sky
 speaking scriptural words of love between the narcissistic lines.

What consciousness is this…
that drives us from the comfort of a sacred family
…wrapped in the solace of sweet hymns and select scriptures
so we not see and question those Words and stories
…strewn with images of such an ignoble and inglorious God?

Bereft of temple, church, synagogue or mosque,
where do we go to find a home?
Or is there even such a place?

Religious refugees driven far from safe homes we knew so long ago,
…the hymns we sang, the Scripture read, so comforting,
now crash as awkward phrases against what we “Now Know”.
“Now Know” not so stately as the holy architecture of theologies 
so long held bosom-close for comfort.

O Saints before us, who lost your faith in such Go(o)d nonsense…
Is there not something…anything, 
 other than the loss we know today?

Or is all search for the comfort of meaning and certainty 
 a useless Sisyphus task of rolling boulder uphill 
 …until it rolls back crushing us
…worn weak and weary in the futility of it all?

We go down into the pit of despair
…
 with you, O Saints who went there before us.
We have still the wisdom of your love and your courage
 to live in the not knowing,
…in the shatter-scatter pace of life’s ever-changing face 
 that re-assembles its appearance from
 …horror to grief to love and back again
…in cycles too quick to ponder or assimilate,
 …sometimes barraged in unremitting painful questions:
Why them? Why me? 
 …Why even ask why?

We refugees of theologies 
that answer questions of the past
 with answers from the further past..
 …some wisdom there buried
 under all the dust and shite, for certain.

Yet there is this tingling sense that
 wisdom buried under ages having passed, 
 yet still is with us now

for every change of time from one epoch to another
 had its pain of cracking through, 
 like a babe breaking out its mother’s womb
all tender and powerless, 
 …in need of succor and protection, 
 so like our new consciousness adapting…to its new place and time.

Let us have faith meanwhile, in each other,
 …in the everyday uncanonized saints of today and yesterday.
Not idolatrous faith, of course,
 but rather faith that nurtures love as it re-news life,
…as it makes life NEW again…
 Creation ongoing, ever-challenging us
…to go on loving…as best we can.

WHERE is the theology that can lead us
…in the way of this ever-adapting gypsy-like home-making faith?
WHERE is the theology sustaining
…a dynamic back-and-forth movement
 between the wisdom of the past
…and the present moment
…now challenging our consciousness 
 …to RISE UP and BE COUNTED.
*    *    *

Painting “God’s Holy Refugees” by Consilia Karli, SFCC

Poem by Sister Lea, SFCC with Consilia Karli
https://RiteBeyondRome.com

 

 

 

 

 

*****

Polarization or Stifling Consensus: The Only Choices?

Certainly, the Vatican’s choice for “Profound Consensus” over polarization in the Church would seem to be the most logical one.  But is it?

Logical or not, the Church is well on the road to a profound consensus which may not be what Vatican secretary Cardinal Parolin was recommending.

National Catholic Reporter: Cardinal Parolin addresses US bishops with call for ‘profound consensus’

Vatican II expert, Massimo Faggioli, describes the reality and danger of one-way polarization within the Church.  See link below where Rite Beyond Rome responds to his La Croix International article:

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To Read more:   https://www.scribd.com/document/370006049/Church-Polarization-or-Stifling-Consensus-Not-the-Only-Choices

 

To view and download PDF: Church Polarization or Dangerous Consensus?

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When “profound consensus” is rooted in “safe choice” over the risk of allowing the Holy Spirit to break through staid Catholic consciousness, is it the preferred choice for the Church in the world today?

In this instance, wouldn’t it be wiser and more rational to diversify the Church’s expressions of Catholicism in ways that maintain “consensual unity” AND dynamic and creative diversity…?
…as described in the 1973 book, POLARIZATION IN THE CHURCH, edited by Hans Kung and Walter Kasper?

Thanks for reading…Comments and questions appreciated!

(Click on article title to comment.)

 

Church Unity: NOT about merging disparate factions

Unity is not like a puzzle pieced together.jpg

different puzzle pieces pic.jpg

 

If Cardinal Kasper can say this

about ecumenical unity,

might this wisdom for unity

apply as well WITHIN the Church?

Might this be the wisdom we need
WITHIN our polarized Roman Catholic Church?

Cardinal Kasper.jpg

…a Church polarized by its different interpretations of
the Second Vatican Council

…a Church polarized between

those who hold minimum assent to the Council
and
those who see Vatican II as whole new direction for the Church?

Continue reading

Hope for the Church: Young adults from all over the world at Vatican Seminar talk freely!

“They did not hesitate to challenge the academic presenters or to raise the stakes by freely expressing their views during the debates.

In fact, they even protested when the presentations of the experts exceeded the time limit and ate into their precious discussion time.

They also criticized the Vatican survey addressed to young people which was considered to be too long or poorly translated.

‘The pope asked us to ‘make chaos,’ that’s precisely what we’re doing,’ said Lucas Barboza with a smile.”

VIEW short VIDEO snippets of their discussions on the link below

via Young people make waves at Synod meeting – La Croix International

Post-VATICAN II RITE, Theological Activism for the Sake of World Survival, Peace, and Justice

Post-Vatican II efforts to significantly rethink Catholic theology have been suppressed over the past few decades, in the same way that the implementation of a Post-Vatican II Rite has been suppressed. WHY?

  • Because a post-Vatican II Theology would cut across the political and economic agendas of western civilization, both church and state?
  • Because a post-Vatican II Theology created cracks in the wall that kept Judeo-Christian scriptures and tradition within strict political and economic boundaries?
  • Because the foundation and daily functioning of top-down church/state structures depend most heavily on the Roman “God-in-charge” model?
  • Because the survival of western political/economic agendas depends on the  image of an all-knowing, all powerful, judgmental (exclusionary) God-in-Charge?   If that image changes, do political/economic agendas change as well?

Modern communication breakthroughs have chipped away at the religious rationale and justification of the Roman Rite western model of authority and power as the gift and will of God.  This “chipping away” appears to some as an attack on “God-in-Charge” theology, as if there can only be one and only one theological view of authority .

Post-Vatican II progressive theology emphasizes power-sharing images of God as core scriptural and traditional concepts…concepts heretofore minimized and neglected in favor of the Roman Rite western standard.

Constructionist/activist theologian, Joerg Rieger* explains that the “God in Charge” theological perspective is not the only one, nor even the most beneficial one for society in our time.  Rieger explores the popularity and success of right wing theological activism in our time and poses this question:

“Is it possible that Trump’s way of projecting power resonates with the way in which many people of faith perceive God’s power to be at work?”


  • (God/Trump) as a doer who can single-handedly fix things if he wants to.
  • (God/Trump who) acts without consulting others and without asking for permission
  • (God/Trump who) acts without being influenced by anyone else.
  • (God/Trump) projects power…strictly from the top down, from a subject to its objects, from the ruler to the ruled.
  • (God/Trump) can do anything. According to this logic, might also makes things right.

If “Trump’s way of projecting power resonates with the way in which many people of faith perceive God’s power to be at work,” then the post-Vatican II Rite urgently needs to engage in a Theological Activism that highlights shared power as bona fide scriptural and tradition-based concepts and practices…shared power in no way inferior to the efficient Roman model.

The present underlying theological substructure of politics/economics continues to support the political rise and popularity of dictator-type personalities and trickle-down economics.  With no input from progressive activist theologians, is there any hope for substantive change of heart and mind in regard to the stranger? …or any hope, that matter, for change in the ultimately apocalyptic direction in which we are moving at full speed ahead?

Activist progressive theologians, Joerg Rieger* and Kwok Pui Lan*, raise two important questions for us to ponder:

  1.  Is it time for people of faith to think more deeply about the God they are worshiping and the kinds of power they want to support?
  2. SHOULD we be leaving prayer-based theological activism solely in the hands of politically conservative religious leaders? (And, whether we acknowledge it or not, are we already doing so at our own peril and the peril of our faith, country, and world?)

A post-Vatican II rite in union with Rome has no fear to engage in prayer-based Theological Activism in ecumenical dialogue…exploring how we might see God in new ways…in wisdom ways that are invitational, NOT confrontational or polarizing.

——————————————-

References:
*Activist theologian and author of several books on this subject, Joerg Rieger, co-author of OCCUPY RELIGION: Theology of the Multitude with Kwok Pui Lan are both part of the Occupy Theology Movement.

JOERG RIEGER’s Website: http://joergrieger.com/

URL Link for Huffington Post piece: “Divine Power, Donald Trump, and How the 2016 Presidential Elections Challenge Common Religious Assumption” by Joerg Rieger

http://www.huffingtonpost.com/joerg-rieger/divine-power-donald-trump_b_12488082.html

Vatican II “Compromise” Documents as Creative Tension

The blog excerpt below speaks of the willingness to hold opposite viewpoints in creative tension as the “Spirit of Vatican II”.

We ask these questions in response to that viewpoint:

  • Is Roman Rite Catholicism able to hold opposite views in “creative tension” WHEN it sees itself alone as the Holy See …When it defines itself in terms of “the papacy or the papal court?”  …When it views its Roman Rite Catholicism as claim of supremacy over all other Catholic Rites/Churches. 

  • Was it not the very Second Ecumenical Vatican Council which WAS able to hold opposing views in tension because it represented a larger body of Catholicism than simply Roman Rite Catholicism?
    • The Vatican II Council of 1962-65 brought forth “compromise” documents through the work of a larger Catholic Church which included both Rome and its 22 other non-Roman Catholic Rite/Churches in union with Rome.

  • Was it the participation of these other rites/churches in union with Rome
    (along with the non-voting participation of other non-Roman Christian rites/churches) which helped hold the creative tension spoken of as the “Spirit of Vatican II”?  …a creative tension inscribed within the “compromise” documents of Vatican II?


    • And was it these very ecumenically-created Catholic “compromise” documents which resulted in the world-wide response to the “Spirit of Vatican II”?

  • Was the Holy Spirit unleashed at Vatican II by the very gathering of many Catholic rites in addition and in balance to the Roman Rite which considers itself the elder brother and hierarchical leader of all the Catholic Rite/Churches?

Think about it…and share your thoughts below.  Thanks from all at https://RiteBeyondRome.com

Questions above are in response to the blog post excerpt below:
The Wild Reed: Truth About “Spirit of Vatican II” Finally Revealed!

“The Vatican II documents in many places are compromise documents that smooth over some of the major conflicts without resolving them. Thus the decree on the Church talks about collegiality on the one hand but absolute papal authority on the other. The decree on the Liturgy says: “Lingua Latina est lingua Ecclesiae” (variously translated as “Latin is the language of the Church.” “Latin is a church language.” “A Latin language [Italian?] is a language of the Church.” etc.) but at the same time opens the way for the widespread use of the vernacular…

…One can’t absolutize church authority to the point that there is no room for the active participation of the laity in the liturgy. Similarly, one cannot stress the hierarchical nature of the Church to the point where the Church becomes identified with the Bishops and Pope with no place for the laity or to the point where it negates the notion of the Church as the people of God.

These ideas have to be held in creative tension as the Church adapts to the needs of the time. As such they form the basis for sisterly and brotherly dialog as to where the contemporary Church should fall within the extremes. For example, we need to address the question: How should hierarchical oversight be exercised so as to encourage the active participation of the faithful….

…Perhaps the willingness to hold this “creative tension” when reading and interpreting the documents of Vatican II is a big part of what is meant by “the Spirit of Vatican II.”

¿NOS ATREVEREMOS LOS CATÓLICOS A CREER DE OTRA MANERA, A REORIENTAR NUESTRA FE?

Abajo está la traducción de “Dare we Catholics Believe Differently?” on this website.

¿O quizá, aún no hemos entendido la naturaleza o grado de cambio al que él Espíritu Santo nos pidió y contInua ´pidiéndonos a partir del Concilio Vaticano II?

Algunos católicos ven las últimas décadas desde una perspectiva distinta… una erosión de la fé en nuestras doctrinas.

Pero otros ven el Vaticano II como un don del Espiritu Santo, un llamado de Dios que nos pide renovar nuestros puntos de vista de la doctrina… y si éste fuera el caso, hay necesidad de deconstruir en profundidad “cómo eran nuestras creencias antes y como quizá lo sigan siendo hasta el día de hoy”

DECONSTRUCCIÓN DE LA FÉ CATÓLICA

HASTA LLEGAR A LOS FUNDAMENTOS DE NUESTRA FÉ,

ABANDONANDO

CREENCIAS ATESORADAS DE LA DOCTRINA

CON EL FIN DE LLEGAR HASTA LA RAIZ Y

A SU APLICABIULIDAD EN NUESTRO TIEMPO

No se trata de cambiar o quebrantar la teología del Rito Romano,
la cual mantiene a la institución focalizada, en la certeza y seguridad, del día a día en el mundo, sino manteniendo una teología amigable en su unión con Roma…
…desde la perspectiva de un mundo en constante proceso de adaptación, ante los sucesivos cambios;
…que cada teología cuestione a la otra en nuestra Fé diversa en Jesús, el Cristo y nuestra proclamación al mundo, de la Buena Nueva.

Fé diversa, que habla desde dos perspectivas diferentes 

  • El Catolicismo del Rito Romano habla desde la perspectiva de una “fuerza poderosa”, de un Dios jerárquico, inmutable, omnisciente, todopoderoso, que lo sabe todo, que está en todas partes, un dios que diseñó el universo conforme a su voluntad.
  • El Catolicismo Rito Vaticano II, habla desde la perspectiva de la fuerza “débil” de un Dios, que llama y promete, pero no ordena, espera una respuesta pero no la exige. El Nombre de este Dios contiene un evento que nos dilata, más allá de lo que sabemos, o tenemos certeza, de hacia dónde debemos ir,
    hacia un orden distinto del jerarquico, (quizá es la teoría del orden interno del caos).

…un Dios que se mantiene “ un paso atrás”, y que nos que revela lo mucho que tendemos a apoyarnos en la fuerza y en el poder

… una voluntad divina que modela y solicita el perdón, la hospitalidad y el amor al otro: el factor determinante de quién descubre o “entra” en el Reino de Dios.

Muchas gracias a Luisa Maria Rivera por su traducción de este artículo!

Ver, compartir, descargar:  Explorando el Camino Del Concilio al Nuevo Rito:

Documento de posición:  Para resolver la polarización iglesia

Por favor comparta sus pensamientos!

Sisters Lea and Consilia
https://ritebeyondrome.com

 

 

 

 

HOW does Jesus save?

Rite Beyond Rome responds to MORE GOOD THINKING on http://www.Catholica.com.au

Jesus is saviour: what does it mean?

by Francis @, Kingsgrove, NSW, Saturday, April 08, 2017, 04:44 (8 hours, 9 minutes ago) @ Ynot

“It was like a rising from the dead…” doesn’t explain the transformation of the disciples after Pentecost, or the comment in Acts that “it was impossible for death to hold him”. Again, “if Christ did not rise” quoting St Paul in I Corinthians 15, our faith is in vain and our sins are not forgiven.”   M (courtesy of Francis)

Rite Beyond Rome responds:

How can we understand the Christ rising, apart from the traditional sense?
Must that rising be constrained in traditional belief in a physical flesh and blood way?
Or is there a rising that goes beyond such a physical phenomenon?
A rising of spirit that cannot be destroyed no matter the forces of evil against it…
a transformation like Pentecost perhaps?

      *     *     *     *     *

We know in our bones that love saves…
when it is larger than its often idolatrous or cultic variations…
when love is what we call divine.

Is it Jesus who saves by his physical death and rising?
OR
Does salvation depend on the acceptance/obedience/practice of
Jesus’ often crucifying practice and message to
“Love one another as I have loved you”…?
Is it the embrace and practice of this Jesus love that “does” the actual saving?

Is it this very loving that forgives sins…because such love cannot hold judgments and hurts in the same breath as the divine love to which Jesus calls us?
Is it this humanly divine practice of love that makes it impossible
for physical death to hold us?

Our thanks for the questions M called forth through Francis for the coming Holy Week…

Sisters Lea and Consilia
https://RiteBeyondRome.com

Ours is just one of many responses to Tony Lawless’ essay, “A Palm Sunday reflection on the meaning of Obedience”  http://www.catholica.com.au/forum/index.php?mode=thread&id=197593#p197641

 

Reform Roman Catholicism, A Rational Alternative?

Poor Pope Francis, his hands are tied by literal interpretations of tradition regarding women’s ordination, GLBT, Communion for the divorced and other issues.

As Patriarch of the Roman Rite of the Catholic Church; he is caught between a rock and a hard place…between:

  • ancient interpretations of papal leadership rooted in monarchical male dominion with its considerable $$$ support
    and
  • modern understandings of leadership rooted in a cultural consciousness which rejects monarchic models for that of democratic unity.

How ironic is it that democracy-oriented “Catholics for reform” maintain that Pope Francis should speak as a monarch and command the Roman Rite to change.  How strange it is that reform-minded Catholics also express great satisfaction when  Pope Francis demotes or dismisses Romanist ultra-conservatives from office, no?

Doesn’t this type of reform-minded Catholicism wind up advancing the same “get rid of the opposition” uniformity position…a position that reformist Catholics have long criticized Romanist Catholics for using against Vatican II cardinals, bishops and pastors?

Despite the Roman Catholic position for a tradition against change,
reform-minded Catholics console themselves with the belief that Roman Catholicism will change eventually, even if they do not live to see that change.

A thousand years ago, Roman Rite Catholicism could not force the Eastern Catholic Churches to accept and practice Western interpretations of catholic theology, governance, and liturgy.  And so they worked out a settlement.

The settlement worked out to keep unity between East and West.  You might call the settlement a “toleration policy”…allowing Eastern Rite/Church differences such as married priests and collegial governance… as long as they promised to recognize the Patriarch of Rome as head of the Catholic Church.

This tradition of “friendly toleration” has been applied most recently with the Anglican Catholic Rite/Church which promises union with the Pope as Patriarch of Rome.   SO, why can’t dissent on this matter of women’s ordination and other matters be resolved by our Church’s ancient “toleration” policy…Roman Rite toleration of a Vatican II Rite/Church with its different interpretations and practices of theology, governance and liturgy?  …a Vatican II Rite in union with Rome?   Why not?

Dare We Catholics Believe Differently?

Literal & Poetic Interpretations of Catholicism, the real split?

Vatican II…Going the Way of Climate Change?

Like the adversaries of the climate change movement, many in the Church pacify themselves with the idea that change happens in centuries.   Trouble is, we don’t live any longer in an age where change happens strictly at a century-by-century pace.

Meanwhile, the Spirit of Vatican II as a “game-changer* “is locked away securely in a Roman vault where it can be safely guarded, controlled and memorialized.

*game-changer…that which changes
the way things are thought about,
the way things are done,
the way things relate to each other in new contexts.

Pope Francis is a game-changer in his own way, yet even he keeps the Spirit of Vatican II away from the “rooms” where doctrine is stored, making his game-changing moves dependent on his own longevity, health, and good will.

Theologians and others, who work to revive Vatican II within the Roman Church these days, do their reform work very carefully so as not to disturb the organization that can make or break their careers.

Many espouse the belief that the Church is working at the Holy Spirit’s pace.  And who determines the Holy Spirit’s pace?

COULD WE BE FAILING TO REALIZE??…THAT THE HOLY SPIRIT MIGHT BE DEPENDING ON OUR COURAGE to bring Vatican II  out from under Rome’s claim of sole control over the interpretation and implementation of the Second Ecumenical Vatican Council in our world and Church?

Rome is perfectly free to normalize or spiritualize Vatican II and its implementation within Roman Rite Catholicism, but NOT within the realm of universal Catholicism.

The Pope is the Bishop of Rome, brother-rite/church to 22 other Catholic rites/churches which were also full voting members of the Second Ecumenical Vatican Council of the Catholic Church. These 23 other Catholic rites/churches are in full union with the Roman Rite/Church.

As some are perfectly free to go on ignoring the threat of CLIMATE CHANGE…TO THE PERIL OF OUR CHILDREN AND AND OUR CHILDREN’S CHILDREN’S CHILDREN…

…so, too, Catholics are likewise perfectly free to sit back and allow Vatican II to fade into the background of our unchanging Church…citing age, helplessness, or despair as reasons for not heeding the threat of the very extinction of Catholicism and perhaps even Christianity itself.

* **********************************************************************

There are alternatives to schism when we envision the future of the Church…alternatives NOT based on changing the Roman Rite of the Catholic Church. There is also an alternative NOT based on forming another catholic church separated from Rome.

In fact, the alternative already exists among us by virtue of all the local Vatican II communities, both throughout the world and online. Together we comprise a Vatican II Church, whether Roman Rite Catholicism recognizes us or not. This Catholic Branch/Rite exists whether or not we ourselves recognize it. History will declare what has already taken place through the work of the Holy Spirit among us!

Remember, the Jerusalem followers of Jesus never could have known they were founding a Catholic Church, much less the 23 other present-day official Catholic Rites in union with Rome.  So, too, we do not know what Church history will claim about us…nor should we base our work today on what others will write or think about us in the future.

We may dismiss the idea of a Vatican II Branch/Rite of Catholicism because we dread the work of creating a new organizational structure.   But think…a Vatican II branch of Catholicism in union with Rome might be bi-rite (belonging to both Roman and Vatican II Rites) much as Early Christians were both Jewish and Christian.

We’d love to hear your ideas on all this!
To comment, click on title of this post and scroll down to bottom of page.
https://RiteBeyondRome.com

For Download of PDF Discussion Points:
EXPLORING THE WAY TO A VATICAN II RITE (PDF SLIDES)

Warm regards to all,
Sisters Lea and Consilia

“The Church in the Trump Era: Catholicism or Americanism?”…or Something Else?

In reply to Massimo Faggioli’s article:  “The Church in the Trump Era: Catholicism or Americanism?”  published 11.14.2016 on https://international.la-croix.com

Massimo Faggioli writes, “There is the problem of political and cultural polarization within [the American] Church” and notes “this problem goes beyond the bishops and includes some American theologians, Catholic colleges and universities, and organized lay associations such as the Knights of Columbus.”

When Massimo writes this about the American Catholic Church, he comes close to identifying by name the most influential arm of Catholic neo-conservatism embedded both financially and theologically in the WORLDWIDE Catholic Church from the Vatican down to local parishes…Opus Dei.

Opus Dei was founded in the 1930’s and has since spread to over 16 countries.  In 1982, Pope John Paul II created a new juridical status for this neo-conservative Catholic clerical/lay group…the “personal prelature” as special canonical recognition by the Roman Catholic Church.  As such, it claims to eschew political involvement in its preaching and practice, while other sources claim its mission is to infiltrate the highest spheres of political, economic and cultural power.  Another neo-conservative revisionist group, the traditionalist Society of St. Pius X, was offered “personal prelature” status by Pope Benedict XVI in 2012.

Opus Dei has been operating a strong recruiting campaign for young professionals, prospective seminarians and other college students in the USA and other countries since long before the 1995 America Magazine article about them.  Link below.

Couldn’t this neo-conservative bastion of revisionist Catholicism have something to do with:

  • the neo-conservative relationship of the U.S. bishops with Pope Francis?
  • the neo-conservative relationship of American Catholics toward their federal and local governments?

Remembering that the well-organized Opus Dei papal prelature is doing its faithful work in many other countries beside the USA,

  • could this be part of the reason for the rise of neo-conservative political movments in other countries?

Massimo says: “a rather urgent and dramatic question for Catholics in this great country…deep at the heart of the future of the Church in the United States is the fundamental choice between being a Roman Catholic Church in America or being an Americanist Catholic Church.”

There could be a third choice here, no?   Since Roman Catholicism, beginning with the U.S., is increasingly coming to be defined by revisionist neo-conservative movements of the Roman Catholic Church, shouldn’t the U.S. and Catholics worldwide have the choice to be part of a Vatican II Rite in union with Rome?

*    *    *    *   *   *   *   *   *

Opus Dei in the United States: From February 25, 1995 by James Martin, SJ

                    https://www.americamagazine.org/faith/2012/12/13/opus-dei-united-states-february-25-1995

See Also:

https://ritebeyondrome.com/2017/09/23/church-unity-is-not-institutional-merger-cardinal-kasper/

Traditionalists, a “tiny segment of the Catholic Church”…REALLY?

“Civil war in the global church?
Is there really a war in the Church between ‘loyal Catholics’ committed to upholding the unchanging traditions and teachings of the Church and ‘progressives’ who have watered down Church doctrine and practice?”  Article by Robert Mickens
La Croix International 10.21.16  

Sister Lea’s Comment on the above article censored by LA CROIX International:

Traditionalists, a “tiny segment of the Catholic faithful and hierarchy? REALLY?

“…the heads of Europe’s 33 national episcopal conferences…gathered to elect a new president of the Council of European Bishops’ Conferences. They settled on Cardinal Angelo Bagnasco of Italy, a choice that can only be seen as a direct challenge to Pope Francis.”

Commonweal Magazine 10.12.16 “Bagnasco elected in challenge to Francis”by Robert Mickens https://international.la-croix.com/news/bagnasco-elected-in-challenge-to-francis/4046

With no Vatican II Rite/Branch of Catholicism in union with Rome, the strong outreach of traditionalists is succeeding in filling the vacuum left by disillusioned and disappeared Vatican II Catholics (and their children). https://RiteBeyondRome.com

A “new style of ministry, but no new doctrine”?

“It is clear that a new ecclesial style is being called for, and this new style requires an understanding of the variety of situations that must be dealt with,” said Archbishop Vincenzo Paglia, president of the Pontifical Council for the Family.

Source: Vatican official: Amoris Laetitia calls for new style of ministry, but no new doctrine : News Headlines | Catholic Culture

Our response:
IS IT all about “a new ecclesial style”? 
Be kind to Catholics and they will come flooding back into the Church?
Sounds like news commentators on the U.S. election…
where  “poise and style” are more important than truth and facts.

For Catholics, DOCTRINE is truth and facts (or at least it is supposed to be)
…so we better get doctrine right with Vatican II…
right with the Vatican II orientation to God, self and other…
if Vatican II is to make any substantial contribution to the modern world.

Roman Rite Catholicism brings immutability and permanence to the Church
in the belief that these are gifts of God .
“New style ministry” will serve Roman Rite Catholicism very well,
smoothing over hurts inflicted on individuals in the past,
comforting those who long for stability in a world of change.

Vatican II Catholicism, however, honors aggiornamento (“the act of bringing something up to date to meet current needs”) as gift of the Holy Spirit.
This aggiornamento for Vatican II Catholics means more than
updating ministry style or incorporating the internet as a means of evangelization.

“New style ministry”  is not enough aggiornamento for Vatican II Catholics! 
Scientific facts about the universe, human sexuality, climate change, etc…
for many Catholics, perceptions on these have all changed significantly
since the Second Ecumenical Vatican Council of 1962-1965.
In order to actualize a more profound aggiornamento, the Catholic Church needs
a Vatican II Catholic Rite/Church in union with Rome.

Vatican II Rite aggiornamento means transvaluing the very core
of Catholic belief and practice
in much the same way that
Judaism had to transvalue itself after the destruction of the Temple in 70 C.E.
Permanent Temple Destruction for Judaism required far more than
simple revision of Temple/high priest-oriented theology and practice.

Destruction of the Jewish Temple required a total re-build of its core theology and practicearound home, synagogue, and Sabbath
as the new “presence of God” experience.
It required what Jacob Neuser, author of numerous works on the history of Judaism,
called TRANSVALUTION:“Everything had to be re-classified according to new information”…from values and interpretation of history to practice to
“unprecedented rereading of established symbols in fresh and striking ways…”

When Matthew Fox responds to Bishop Spong’s
“12 Principles and the Future of Religion,”
he is writing about doctrinal transvaluation in terms of a Vatican II+ orientation.
http://progressivechristianity.org/resources/responding-to-bishop-spongs-12-principles-and-the-future-of-religion/

Roman Rite Catholicism has no desire or need for doctrinal transvaluation.
Vatican II Rite Catholicism needs it desperately!
Agree?  or Disagree?

Sisters Lea and Consilia
https://RiteBeyondRome.com

On “When bishops give up on episcopal conferences” – Massimo Faggioli

“One aspect typical of Catholicism today is the division among bishops. The first division follows geo-cultural fault lines…
…The bishops of the region of Buenos Aires in Argentina (endorsing Amoris Laetitia) talking about the possibility for divorced and remarried Catholics who cannot live “in chastity”to receive communion after a process of discernment with their pastor.
…In North America the bishops…deny the idea that the Synod and Amoris Laetitia brought any kind of change…

what is happening in the reception of Amoris Laetitia among bishops shows… the difference between the pastoral reception and what I am calling the worldview or Weltanschauung reception.”

Source: When bishops give up on episcopal conferences – Global Pulse Magazine

Response to above article: “Weltanschauung bishops” of the Romanist persuasion have successfully silenced Vatican II pastoral bishops over the past 30+ years in the USA, Canada and other countries. The few Vatican II bishops who remain are not likely to speak against brother bishops steeped in “Weltanschauung” theology.

This is no “truly strange reversal of fortune,” as Massimo calls it, for there are two distinctly different voices speaking in God’s name for Catholicism: the Roman literal voice and the theopoetic-leaning voice of Vatican II. Theology, governance, pastoral concerns and liturgy fall to each different side according to the literal/poetic cultural divide.

There are people on both sides of this Catholic cultural divide, each trying to change and/or disparage the other’s position, with the Vatican II side having become disillusioned by the dominant “Weltanschauung” Catholicism.

Isn’t it time to declare the existence of a Vatican II Catholic Rite/Church in union with the Roman Rite/Church and the 22 Eastern Catholic Rite/Churches which are also in union with Rome?

Sisters Lea and Consilia
https://RiteBeyondRome

 

 

 

Catholic Culture’s “Split Mind”

Some believe we have gone far beyond the need for “aggorniamento,” i.e. updating” of church structures, language and reconnecting to the culture in the vernacular.

Perhaps we have just begun the aggorniamento process which needs to acknowledge that we have arrived at a split mind within the Western/Latin Branch of Catholicism…a place where Roman and Vatican II Catholics see things so very differently, that we speak two very different cultural languages as Catholics, akin to the 1054 East-West mystical/scholastic split mind in Catholicism, including the Eastern Churches which remained in union with Rome.

This “split mind” in our Church drove the direction of Vatican II and, according to the article below and other sources, this “minority mind” had such a great influence on the Church that we are still wrestling with its contributions today.

It was, after all, Patriarch Maximos and his small Melkite band in a sea of Latin Rite hierarchs, who managed to introduce such items as:

  • the use of the vernacular,
  • eucharistic concelebration,
  • communion under both species in the Latin liturgy,
  • restoration of the diaconate as a permanent order,
  • creation of what would become the periodically held Synod of Bishops
  • creation of the Pontifical Council for Christian Unity,
    • championing new attitudes to and less offensive vocabulary in ecumenical relationships with Eastern Orthodox and other Christians,
      • recognition of Eastern Catholic communities for what they are, “Churches,” not “rites.”

From “Eastern Christians in Australia” by Lawrence Cross in Australian eJournal of Theology 19.2(August 2012)

So, we ask, “Should so many be so hesitant of even addressing the option of a Vatican II Rite standing next to its 22 Eastern siblings in union with “elder sibling” Rome?

Sisters Lea and Consilia
4vatican2rite@gmail.com

 

On “Relearning critical obedience and faithful dissent” by Massimo Faggioli

Massimo, you say, “…there is actually a deep theological and cultural rift around

ecclesiology and in particular about the role of Vatican II in the practical ecclesiology of Catholicism today.”

Could there be at least two different valid interpretations of our Catholic faith, not just “continuity and rupture” or “obedience and dissent”?

As you well know, there is a split between the literal and “poetic” interpretations of Catholicism, well-documented by Catholic philosopher/theologian John D. Caputo in his books, RELIGION WITHOUT RELIGION, THE WEAKNESS OF GOD, and THE INSISTENCE OF GOD.

Vatican II pointed us in the poetic direction while retaining the literal hermeneutic. Might we have need for both literal and poetic interpretations of theology, governance and liturgy in the Church today? https://ritebeyondrome.com/201…

As for the Church, she has the tradition to address this problem in her agreement to allow differing interpretations of theology, governance and liturgy within the 22 other rites beyond her Roman walls. Apparently the Catholic Church, including the Roman patriarchy of earlier time, was not so hell-bent on its hegemony over Catholicism as it is today, you think?

To read original article with comment: Relearning critical obedience and faithful dissent – Global Pulse Magazine

Literal & Poetic Interpretations of Catholicism, the real split?

For too long, we have not tackled the task of transvaluing* the very important doctrines which have provided structure and meaning to our faith…for so long.
Could our Catholic doctrines have been so guarded and locked down that they gradually diminished in ability to develop their fullness of spirit in each modern age,
culminating in the rejection of Catholicism so evident today?

As more than one theologian has said, we DO need “right” theology.
We also need to transvalue,* not dilute it, according to each new epoch.
The problem, of course, lies in what is the “right theology” and
what is vehicle for the faith which has carried us into the 21st century.
There are and always will be great differences of opinion on this question.

However, too many people today cannot “buy” the essence of Christianity
according to the literal “died for our sins” version
that many still hold so very sacred.
This rejection of theological understanding in the Catholic Church today
is likewise going on in other Christian denominations.

There is a split  between the literal and “poetic” versions of Catholicism
and it is well documented by philosopher/theologian John D.  Caputo in his books,
RELIGION WITHOUT RELIGION, THE WEAKNESS OF GOD,
and THE INSISTENCE OF GOD.

Could there be at least two different valid interpretations of our Catholic faith
…not just “continuity and rupture”?
Vatican II pointed us in the poetic direction while retaining the literal hermeneutic.
Might we have need for both literal and poetic interpretations
of theology, governance and liturgy in the Church today?
…even if that means “allowing” (if not “fostering”) the development of a new rite
in our Church which has managed to “allow” 22 other rites in union with the Roman Rite of the Jerusalem Church of Saints Peter and Paul and the earliest Christians?

Sisters Lea and Consilia welcome your feedback…even a “like” if you are so inclined.
Thanks!

***

*transvalue here meaning:  “To represent or evaluate something according to a new principle, causing it to be revalued” differently…with the “new principle” being the work of the Holy Spirit in Vatican II and the world.

See Position Paper:  Resolving Polarization of Vatican II and Roman Catholic Visions
https://www.scribd.com/doc/311664852/Resolving-Polarization-of-Vatican-II-and-Roman-Catholic-Visions

No Vatican II Rite!  What Loss to World and Church
https://wordpress.com/post/ritebeyondrome.com/1469

“Huge gap separates Pope Francis from liturgical traditionalists” by Massimo Faggioli

Our comment below on Massimo Faggioli’s article…comment censored by Global Pulse Magazine  (GPM article link below):

“We appreciate Massimo Faggioli’s hope that Vatican II Church is going to make a come-back. However, in the few short years Pope Francis has, do you really believe he can reverse the massive “particular sympathy and irenic attitude” towards traditionalism” imbibed by the Catholic population and taught in many universities, seminaries, parishes and publications worldwide for the past 30+ years?

Furthermore, with the dying off of so many Vatican II Catholic clergy, theologians and laity, should we really sit back and depend on Pope Francis to revive the Vatican II Church…against the strong and pervasive traditionalist push for a “smaller, purer Church”?

Fact is, the Roman Rite of the Catholic Church has set itself up as a formidable opponent to Vatican II and its prophetic interpretations of theology, governance, liturgy and Catholic identity.  So why not let elder brother Rome stand guard over Council of Trent hermeneutics as the representative of institutional Catholicism?

Meanwhile, Pope Francis is in a position to liberate Vatican II from the hands of those who shall never see Vatican II  as anything more than a confirmation of the Council of Trent.

Pope Francis can protect the universal Church from schism by blessing the Trentonian and Vatican II traditions as “equally valid yet different” branches of Catholic thought and practice.

This move would be somewhat akin to the “separate yet one-with” brotherhood of Roman and the Eastern Church Catholicism which has a less scholastic/more mystical interpretations of Catholic theology, governance and liturgy than its Roman “elder brother”.

Otherwise, Francis dies and the Church moves comfortably back into its Curial mode of Trent Council Catholicism, as if Vatican II never really happened, no?”

Massimo Faggioli’s article: “Huge gap separates Pope Francis from liturgical tradionalists” – Global Pulse Magazine
http://www.globalpulsemagazine.com/news/huge-gap-separates-pope-francis-from-liturgical-tradionalists/3568     (article published 7.18.2016)

Dare We Catholics Believe Differently?

Have we even begun to understand what degree of change the Holy
Spirit was/is calling forth from within the event of the Second Vatican Council?

Some Catholics see the past few decades…from a different viewpoint…
…as an erosion of faith in the doctrines we have…

But others look at Vatican II as a gift of the Holy Spirit,
as God calling forth a whole new perspective on doctrine…
in which case, there is the need for a very deep deconstruction of
“how we believed before and often still do now.”

A deconstruction of Catholic belief
down to the very bedrock of our faith…

leaving behind
cherished understandings of doctrine…
in order to get to the root of doctrine
and its applications for our time.

NOT to change or break down Roman Rite theology …
which keeps the institution focused on certainty and security in the everyday world,
…
BUT to be a “next-door” theology in union with Rome…
……..from the point of a world constantly adapting to change…
…that each theology may call forth and challenge the other 
in our uncommon faith
in Jesus the Christ and our proclamation of the Good News to the world.

Uncommon Faith speaking from two different perspectives:

+Roman Rite Catholicism from the perspective of the “strong force” of a
…hierarchical, unchanging, all-knowing, all powerful God who is everywhere,
a God who designed the universe according to the order of His Will.

+ Vatican II Rite Catholicism from the perspective of the “weak” strength of a
…God that calls and promises but doesn’t command, awaits response but doesn’t demand.
The Name of which God carries an event that stretches us
beyond what we know to where we are certain we must go,
to an order other than hierarchy (the internal order of chaos theory perhaps),
…a divine “stepping back” which reveals how much we tend to rely on force as power,
…a divine will that models and solicits forgiveness, hospitality and love of the other
as the determining factors of who discovers or “gets into” the kingdom of God

More on Vatican II Theology to come on Rite Beyond Rome.
Meanwhile, read John D. Caputo’s books:
On Religion and The Weakness of God, A Theology of the Event with us.
Interested in conversation…comment below and/or email 4Vatican2Rite@gmail.com

View, share, download:
Slide Presentation: EXPLORING A VATICAN II RITE

Position Paper:  Resolving Polarization of Vatican II and Roman Catholic Visions

Sisters Lea and Consilia
https://ritebeyondrome.com

A Whole New Branch of Catholicism?

For some the path to a healthier church is about waiting for the orthodox positions of the Roman Rite of the Catholic Church to change.

Others see no hope in this patient hopefulness…no hope that “patient hopefulness” will eventually resolve the polarization afflicting the Catholic Church in a post-Vatican II age.

Once Judaism had to face a similar case of on-going polarization within itself.  From this realization flowed the diversified branches of orthodox, conservative and reform interpretations of their faith.

What if we are in need of a three-pronged Catholicism…orthodox, conservative and reform?

  • Not such a strange idea as it seems, if you check out “Will Catholicism go the way of Judaism?” by Marquette University theologian, Daniel Maguire.*
  • Why even Pope Francis sees the need for a “multi-faceted unity” of faith in Cardinal Kasper’s article, “Vatican II: Toward a Multifaceted Unity,” (ORIGINS, July 2, 2015)**

Catholicism is not new to the idea of branching out.  Rome, Antioch and Alexandria are today three branches of the original Christian “mother” Church in Jerusalem.  Has the time come to officially recognize a Vatican II Branch of Catholicism?

We could say Holy Mother Church has already conceived a new Vatican II vision by the Holy Spirit at Vatican II.  That vision is the seed of a new branch of Catholicism born in the documents and in the people who experienced the implementation of the Second Ecumenical Vatican Council and in those who were later influenced by it.

 

The Roman Branch of Catholicism was reared and educated in scholasticism, systematic theo-logic and an ethics of justice.

The yet-to-be-proclaimed Vatican II Branch has been nurtured in a conciliar commitment to “the construction of a new form of the church adequate to the demands of our age” as Richard R. Gaillardetz puts it.*

This new form of Church would, according to Gaillardetz, include:

  • dialogical engagement compared to hierocratic monoply on truth
  • mutual respect between clergy and laity, differing from a hierarchy of respect
  • pastoral approach to doctrinal formation  in contrast to a scholastic approach
  • unity-in-difference committed to humble learning from each other

In his book , An Unfinished Council, Chapter 4, “Toward a New Ecclesial Form,” Richard Gaillardetz does not suggest the formation of a new branch of Catholicism, but rather a rebuilding of the temple from within the ruins of the old temple by means of a “synthesized reading” of the documents of Vatican II.

We do not find this solution to be a fair assessment of Roman Catholicism and its contributions to the Church.

  • Roman Catholicism is hardly a temple in ruins. It has complete control of the Church.
    • Even though that complete control has driven many from the pews,
      Roman Rite Catholicism has a very faithful following of cardinals, bishops and people who want the the church to return to the highly-structured Roman system of theology/doctrine, governance and liturgy.
  • Not to mention, there will always be people who find support in highly-structured systems for the certainty and security of mind they provide. It may also be that we gravitate toward a more structured approach at different times in our lives.

There will also always be people who need a less-structured variation of Catholicism……those who need a more open Catholicism…

…much as Paul of Tarsus needed a more open interpretation of the Apostles’ original interpretation of Christianity as a Jewish sect entirely compatible with Judaism.

…much as early Catholicism later needed to make room for the Roman and Eastern Rite branches of the faith.

For these people and all those who see Vatican II as a singular event in the course of the history and future of the Catholic Church, we ask again,

Would a Vatican II Branch of the Church be such a terrible thing?

Would it not unify the Catholic Church and PREVENT schism?

Would it not it make the Church MORE healthy and LESS myopic?

For more information:
https://ritebeyondrome.com/picture-the-possibility-of-a-vatican-ii-rite/
For further discussion:  https://ritebeyondrome.com

Links below are to sources quoted in this article:

* https://cruxnow.com/faith/2015/09/13/will-catholicism-go-the-way-of-judaism/

**http://dc2015.ei-research.net/origins/

Continue reading

No Vatican II Rite! . . . . . . . . . . . . . . . . . What Loss to World & Church!

Ah, so Vatican II was just another one of those Church Councils, was it?

Well, no, it was obviously a very dangerous Council because it could have changed today’s Church and World had it not been perceived as a threat to Roman Rite Catholicism.

“Keep it from rupturing the Church” has been the main concern of post-Vatican II popes.  “Spiritualize it…Merge it into the Roman Rite and we will be all the better for it.”

Pope Francis takes a different turn. His strategy is to socialize Vatican II by focusing it on helping the poor and away from doctrinal change which undergirds Roman hierarchical structure.

Is the World better off without the full implementation of Vatican II as a new Catholic Rite with its open vs. closed system approach to World and Church?

Let’s see…Would we have …

▪    Massive failure of Christian conscience in regard to world response to the global immigrant crisis…a crisis too similar to the global failure of Christian conscience at the time of the Holocaust.  Such moral failure, including the introduction of nuclear warfare, were major reasons the Second Vatican Council was convened.

Would we be engaged in the following global/national phenomena today if a Vatican II RITE had emerged out of the Council by the 1980’s?

•    Significant increase in ethnic and religious wars?
•    New rise in rampant racism, anti-Semitism, and xenophobia?
•    So many favored national candidates with anti-xyz tyrannical positions?
•    First world regression into old self-satisfied nationalism and denominationalism?
•    Aggressive controversy in media (including blogs) replacing efforts at genuine dialog?
•    Corporate lobbying vs. climate control, bank regulation, and domestic programs?

IS the Church better off for having resisted the movement of Vatican II toward a paradigm shift in theology, governance and liturgy?

Let’s see…would there have been…

▪    Long and strong resistance to accountability for the clergy sex abuse scandal, especially at higher bureaucratic levels?

▪    Conservative/liberal rupture within the Church…with parishes, religious communities and families split asunder…even the Church itself.

▪    Unprecedented and continued loss of practicing and dedicated Catholics from parishes in much of the world…including loss of vocations to priesthood and religious life…including loss of women to ordained ministry.

According to Cardinal Kasper: “We have neither fully implemented the council nor really received the post-conciliar documents; they have remained without consequence.  We are at a standstill.”  (Cardinal Kasper, ORIGENS, July 2, 2015 (Volume 45, No. 9)  “Vatican II: Toward a Multifaceted Unity”)

Has Vatican II been resisted as a Council because it is such a paradigm shift in perspective from Roman Catholicism…so much so  that…

…in order to become once again an effective moral influence in the modern world,

…We desperately need a Vatican II Rite?
…alongside the 23 other different inter-independent Catholic Rites,
…a Vatican II Rite to stand in sisterly/brotherly union with Rome?    

Think about it!   To Comment: Click on title of article and scroll to bottom of page.

Visit :  PICTURE THE POSSIBILITY OF A VATICAN II RITE

Blessings and thanks for reading and thinking about this!
Sisters Lea and Consilia et al
https://RiteBeyondRome.com

Catholic Tradition: Theologically Different Churches

Tradition Reminds Us:  Theological Differences Need Not Rupture the Unity of the Church

Eastern Catholics, while fully Catholic and in communion with Rome, differ in more ways than just liturgy.
They also possess a unique spiritual tradition, as well as a unique theological approach.

Roman Opus-genre Evangelical Catholicism also possesses its own traditionalist spiritual and theological approach significantly aligned with Church Councils prior to 1962…as different from Vatican II (1962-65) which was distinctly different from prior councils in its non-absolutist approach to Catholic theology, government, and liturgy.  (See https://www.scribd.com/document/311633660/Exploring-a-VATICAN-II-Catholic-Rite)

A uniquely transformative council from its very outset, Vatican II was often perceived as a threat to traditionalist Catholicism and its future.  In light of this perception, Popes John Paul II  and Benedict XVI gave Opus Dei the canonical status and structure of a papal prelature in support of its existence and propagation throughout the world.  To date, this move has resulted in the resurgence of traditional Catholicism globally.

Consequently, now it is the Post-Vatican II Church which is in danger of disappearing into Opus-genre Evangelical Catholicism with its well-funded strategic focus on laity as the servants of a clerical Church.  (See Heidi Schlumpf’s three-part FOCUS series at https://www.ncronline.org/news/accountability/focus-campus-ministry-has-big-money-conservative-connections

Meanwhile, the post-Vatican II Church falls into the background… as if the Second Vatican Council was about nothing more than spiritual renewal and the laity’s call to holiness.

Opus-genre Evangelical Catholicism is now the majority universal expression of Catholicism.  Given this, perhaps we ought to pay more attention to the Catholic tradition of unity in diversity that existed for many centuries between Rome and those Eastern Catholic Churches in union with Rome.  The quote below is from a website introducing the West to Eastern Catholicism:

“Is it true that the Eastern Catholic Churches are allowed to have different theological expressions?
If so what does it involve?

This certainly is true. The Eastern Catholic Churches are not only “allowed” but are actively encouraged to cultivate their own distinctive theological expressions.

Eastern Catholics, while fully Catholic and in communion with the Pope, differ in more ways than just liturgy. We also possess a unique spiritual tradition, as well as a unique theological approach.

While we agree with the Latin Church on fundamental matters of doctrine, we approach doctrine in a very different way – from the Eastern perspective.

While the Western Church has traditionally formulated doctrine in terms of scholastic Latin theology, we rely almost exclusively on the theology of the Eastern Church Fathers. This difference, rather than rupturing the unity of the Church, further expresses the true UNIVERSALITY of Christ’s Church.

This is authoritatively taught by the Second Vatican Council:

“All in the Church must preserve unity in essentials. But let all, according to the gifts they have received enjoy a proper freedom, in their various forms of spiritual life and discipline, in-their different liturgical rites, and even in their theological elaborations of revealed truth” (UNITATIS REDINTEGRATIO, no. 4).”

                                                                 (Excerpt above from Doctrine | From East to West)

Returning to the first Roman Catholic prelature approved by two popes, Opus Dei has different theological perspectives on Vatican II.  That theological perspective has been updated and rebranded in George Weigel’s book, EVANGELICAL CATHOLICISM.  Opus-genre Evangelical Catholicism, now global majority Catholicism, is very different in perspective from Vatican II Catholicism.

Given the above, wouldn’t a Vatican II “Branch” Church with its much more culturally-open theological perspective be the best resolution to national and global Church polarization?

A Vatican II Prelature would perhaps be the first step to a global Vatican II Church.  A Vatican II Church could be an invaluable asset to the universal Church alongside the global Opus-genre Evangelical Catholic Church and the 25+ other Eastern and other Rite-Churches in union with Rome, no?

Also see:  Can the Church Dialogue Its Differences into Unity?

Beware bashing hierarchy, idolizing laity, and taking comfort in moral indignation

Everyone Catholic, even Pope Francis 

scurrying to pin blame for Church failure

on clericalism…

as if laity are immune from

such sins of sexual abuse and cover-up.

 

Yet I can attest, 

as a good number of others can,

that molestation and rape of children and women

are hardly reserved to the clerical caste.

An unknown number of fathers, mothers, family members and others

have long been complicit in both the act and/or cover-up

of the abuse of children.

++++++

Might the frenzied hatred toward any group

held in contempt and horror…May that frenzied hatred
be toward something yet uncovered in thy group,
thy family, thyself?

Could some of the moral outrage and self-righteous venom
spewed upon the sex offender or power abuser
be out of deeply-rooted dread that such
desire to abuse has or could occur
within oneself?

******

Isn’t moral indignation simply cheap grace

when it stands around Jesus at the stoning of the woman

caught in adultery?

Lest we forget, so Jesus reminds us,

Let him or her who is without sin

cast the first death-dealing blow of the stone.

There is something weirdly satisfying and grotesquely sick

about self-righteous condemnation of the other,

isn’t there?

++++++

As for hierarchy, it is only an attempt at order that has worked for a long time.

Hierarchy grows bureaucracy which naturally fails to deliver
as each age calls forth from it more and more…
until that more is more than it can manage.

Hierarchy is simply one attempt at order that isn’t working very well these days.

Yet each radically altered age is subject to the workings of evolution and new creations.

Instead of bashing hierarchy as the ultimate problem,
why not work at thinking hierarchy into new forms,
like nested hierarchies or rotating hierarchies?

…or even look at the possibility of moving away from hierarchy in the future
             toward some yet undiscovered structure of order?

Gospel Woman Speaks for “misfits” outside traditional religious boundaries

Gospel Woman Challenges Jesus
“But look,” Gospel Woman Calls Jesus to Re-think his Mission:  Painting by Consilia Karli

 

“…even the dogs eat the crumbs that fall from the table of their masters” she said to Jesus when he protested against her plea for her daughter’s healing. (Mt 15:27)

So says the foreign woman who insisted against all odds that Jesus heal her daughter...”  (Matthew Chap 7: 21-28 and Mark Chap 7: 24-30)

Jesus, by right of Jewish law, Scripture, AND tradition, ignored this pagan Canaanite woman’s plea for his attention.

He ignored her because she did not fit into the the cultural and religious paradigm of salvation which formed his mind and conscience. She was NOT only a woman but a foreign-born, Gentile woman…challenging the man who saw himself as messiah of the Jewish people.

What moxie, what strength of character, what nerve she had!

It is no wonder Jesus’ disciples were irritated by her, as they came and asked Jesus, “Send her away, for she keeps calling out after us.” (Mt 7:23)

But she persisted and INSISTED. And thus Jesus addressed her explaining, “I was sent only to the lost sheep of the house of Israel.” (Matthew 15:24)

It took a woman, a foreigner, a pagan woman to see Jesus beyond the confines of his own imagination. He wasn’t going to heal her daughter of the demon which plagued her, no matter how she cried out. It wasn’t His Father’s Will, as far as he could see. She was just a foreign pagan woman. What did she know of his mission as Messiah to the Children of God?

But she persisted and INSISTED. What moxie, what strength of character, what nerve she had!

She would NOT be dismissed. She would NOT give up her desire to be part of the inclusive love of God Jesus was proclaiming. Nor would she give up her faith in him as the one who loves large.

Jesus almost listened to his friends and followers. But something made him stop. His compassion for her? …perhaps.

He engages her… at first explaining why he couldn’t help her… God’s will…his mission was at stake…the children of Israel were his only concern. “It is not right to take the food of the children and throw it to the dogs” he explained in a moment of cognitive dissonance. (Mk 7:27)

Yet she stood her ground and reminded him,”…even the dogs eat the crumbs from the table where the children eat.” The crumbs…yes, the crumbs… Jesus must have pondered her response to the moral dilemma she presented to him:

“Crumbs for the dogs under the table? Is it possible?
A place for the outsider at the table of the children of God?
… even if only under the table?”

Unbeknownst to her, this foreign, pagan woman asked for nothing less than a quantum leap in Jesus’ understanding of his broader mission to the world. Then suddenly the moral dilemma resolves itself in Jesus’ mind:

“When she replied and said to him, ‘Lord, even the dogs under the table eat the children’s scraps.; Then Jesus said to her in reply, ‘O woman, great is your faith! Let it be done for you as you wish.’ And her daughter was healed from that hour. 
(Mark 7: 28 and Matthew 15: 28)

This foreign woman’s faith in God’s Love…her faith in her worth as a person in God’s eyes…and her faith in Jesus and his preaching…THIS faith is what brought Jesus to a moral dilemma in conflict with his Jewish tradition.

This moral dilemma called forth a choice, on Jesus part, between a strict interpretation of tradition and a quantum leap in theological consciousness of how tradition is to be interpreted in his time. It required a quantum leap in Jesus’ understanding of who God is and what God wants…in his historical time and culture.*

Isn’t this the leap in consciousness that we need today in order to re-vision the theology that forms the basis of all doctrine, governance and liturgy in our Church?

Isn’t this the very sense of a living tradition that Vatican II continues to call forth from Christianity and Catholicism today?

*    *   *.  *.  *.  *

NOTE: Some assume that Jesus knew it all and needed no development of conscience or consciousness, but that would be heresy in regard to Jesus’ full embrace of humanity as defined in the doctrine of the Incarnation.  More to come…

Pope Francis on Jesus as our Humanism

Pope Francis:  “Jesus is our humanism. Let us always be unsettled by his question: “who do you say that I am?” (Mt 16:15).

On Questioningtrust in structures, in organizations, in planning that is perfect…(a trust) which often gives one the security of feeling superior…”

On the Church:  “May she be a free Church, open to the challenges of the present, never on the defensive out of fear of losing something.”

On “trusting in logical and clear reasoning, which nonetheless loses the tenderness of (humanity).”

On the attraction of... “a purely subjective faith whose only interest is…to console and enlighten, but which ultimately keeps one imprisoned in his or her own thoughts and feelings” (Evangelii Gaudium, n. 94).

What is the Pope asking of us?
“It is up to you to decide: people and pastors together”…to look to Jesus together to discover what it means to be human.

From:  “Pastoral Visit – Florence: Meeting with the participants in the 5th Convention of the Italian Church (Cathedral of Santa Maria del Fiore, 10 November 2015”

w2.vatican.va/content/francesco/en/speeches/2015/november/documents/papa-francesco_20151110_firenze-convegno- chiesa-italiana.html

Divine Mercy Sunday: Pope Francis, HAVE MERCY on the Vatican II Church!

The Vatican II Church has documents but no canonical visibility,
no prelature or Church/Rite status out of which to establish 
its unique identity and authority to
interpret theology, governance and liturgy from a different perspective.

The Vatican II Church has no canonical status or authority.
Opus Dei and the Eastern Churches/rites in union with Rome
have both canonical status and authority in their efforts
to preserve Catholicism as they see it.
Does the Conciliar Vatican II Church have no such rights?
*   *   *   *

Does Pope Francis believe the “Reform of the Reform Church” would be a Vatican II Church if it just represented Church laws and doctrines from a more open and pastoral mindset?

Vatican II theologian Massimo Faggioli seems to differ with pastoral approach as being an adequate response.   He writes with alarm about “the growing one-way consensus of ‘doing theology’.  He further claims that “the politics of funding theological initiatives on Catholic campuses…has even distorted the way of doing theology…whereby “various entities offer not only different but obviously incompatible understandings of Catholicism.”

international.la-croix.com/news/polarization-in-the-church-and-the-crisis-of-the-catholic-mind/6444
 Have our expectations of Pope Francis been somewhat naive in our insistence that the “Reform of the Reform” Church is just some fringe minority and not a global Catholic phenomenon well-structured, well-strategized and well-resourced?  Check out the metadata collected by National Catholic Reporter:

Conservative donors aim to shape Catholic narrative for the wider culture

•  “The annual Napa Institute gatherings held at one of Busch’s California resorts regularly attracts leading conservative archbishops and cardinals from the U.S. and the Vatican. It is a gathering for those at the upper end of the economic spectrum…”
•  “In addition to Acton, the Becket Fund and the Federalist Society, [another high-profile conservative funder] lists as affiliations on his company’s website the following: the American Enterprise Institute; Catholic Leadership Institute; EWTN; Ethics and Public Policy Center; FOCUS (Fellowship of Catholic University Students); and the Napa Institute.”
• “Timothy Busch, speaker at the ‘Good Profits’ conference for high-profile conservative funders at Catholic University, noted “that big money and the right economic philosophy can bridge deep ideological and theological divides.”
 
• “A former director of Catholic University’s Institute for Policy Research & Catholic Studies perceives this surge in growth of Catholic nonprofits like the Napa Institute seeing themselves as “the real evangelizing corps in the church” as providing an alternative structure to the church.”
 
*   *   *   *
The Vatican II Church has documents but no canonical visibility,
no prelature or Church/Rite status out of which to establish 
its unique identity and authority to
interpret theology, governance and liturgy from a different perspective…

no canonical status or authority as Opus Dei
and the Eastern Churches/rites in union with Rome have
in their efforts to preserve Catholicism as they see it
.

*    *    *

Remember when Francis told us to act and not worry about the consequences?
On the feast of Divine Mercy, April 8, 2018, shouldn’t we be challenging Pope Francis to act and not worry about the consequences, instead of continuing to allow the Church to fall into a monolithic consensus of “Reform of the Reform” Catholicism?  Polarization or Stifling Consensus: The Only Choices?
 

The HOLY THURSDAY REVOLUTION

Holy Thursday Rev picCLICK HERE TO SEE QUICK VIEW SLIDES: holy-thursday-the-ultimate-revolution

Beatrice Bruteau, in her book, THE HOLY THURSDAY REVOLUTION details two Jesus events that were and still are revolutionary challenges to the prevailing domination paradigm:

  • Washing the Feet of His Followers…where masters and lords are the ones to be served by “lower caste” in the domination paradigm.
  • Sharing Bread and Cup, His Whole Personhood in Loving Communion of Equals…WITH those who considered themselves as less than their Teacher.

These two events were each strong statements and symbolic signs that the long-held paradigm of inequality and domination was repudiated, that is, no longer to be held as God’s Will.

For this lifetime breaking of the domination paradigm, Jesus was crucified and for this he rose again in the Jesus’ Movement that all generations may know… THAT THE WAY OF GOD IS COMMUNION, NOT THE DOMINATION OF INEQUALITY.   For this, many after Jesus have been “crucified and risen again and again” over the centuries in order that the Communion Paradigm of All People may not perish from this earth.

Click on link here to COPY Quick View Slides to your download file:  Holy Thursday, The Ultimate Revolution

Women As Change Agents Across the World — Voices of Faith

Watch videos

“WHY WOMEN MATTER”
Livestreamed from Rome on
March 8, 2018

Voices of Faith International Women’s Day Event
Sponsored by The Fidelis Götz Foundation

“The Voices of Faith network is committed to action
and guided by fact and faith.”

International Women’s Day Program 2018

Keynote Speaker, Mary McAleese, Former President of Ireland

“We live in times marked by change, but there are places where gender equality is being systematically overlooked.
The Catholic Church is one of them.”

Source:  Voices of Faith

One-minute video link to 2018 key speaker, Professor Mary McAleese

Click on the links below to access video of individual speakers:

Ssenfuka Joanita Warry “Calling out loud and clear: full equality and rights for women everywhere”

Nivedita Lobo Gayatri Lobo Gajiwala “Is the Church event relevant to young women?”

Power to transform: will the Catholic Church survive the 21st century?
Panelists: -Mary McAleese, former president of Ireland
-Tina Beattie, director Catherine of Siena College
-Father Luke Hansen SJ, writer and Jesuit
-Elise Orbananos Hernando, Jesuit Refugee Service
-Nicole Sotelo, journalist and author
-Alina Oehler, theologian and journalist

“Todos los Católicos, son Católicos de Cafetería”, dice un sacerdote Jesuita. ¿Es ésto algo positivo?

(Abajo está la traducción de  “All Catholics are cafeteria Catholics” says Jesuit priest. Is this a good thing?” on this website.)

Quizá el Padre Thomas Reese, editor del National Catholic Reporter, está en lo cierto cuando él dice: “Bienvenidos a la Cafetería”, metafóricamente hablando de la unidad en el Catolicismo. Y él lo explica de la siguiente manera…

“La verdad es que todos los católicos, son católicos de cafetería. Los católicos conservadores estuvieron dispuestos a ignorar las fuertes declaraciones sobre la justicia y la paz, pronunciadas por los Papas Juan Pablo y Benedicto y están gustosamente dispuestos a ignorar la oposición del Papa Francisco a la ordenación de mujeres.

Si esto es el Catolicismo de Cafetería no hay duda de que continuará obstaculizando, -durante muchas generaciones- el cambio en la Iglesia Católica. Es decir, que la Iglesia Católica continuará siendo una gran e infeliz familia discutiendo y argumentando de una posición a otra, mientras decidimos sobre que pelear y cuales temas ignorar, sean de Liturgia, Justicia, Paz o la ordenación de las mujeres, etc. etc.

Si es así como se va a proceder, ¿qué ocurrirá con la reforma profunda de la Iglesia Católica propuesta por el Concilio Vaticano II… más allá de su enfoque pastoral y misericordioso? ¿Morirá a causa de una benigna negligencia o por miedo a causar un cisma?

El Padre Reese dice: “Los católicos necesitan, crecer, madurar y aprender a vivir en una Iglesia en la que se discute, se argumenta, pero no debemos permitir que los desacuerdos separen a la familia. Necesitamos entender que las personas tienen puntos de vista diferentes y que podemos aprender unos de otros a través del diálogo. En lugar de dividirnos en facciones partidarias, necesitamos definir lo que significa para nosotros ser comunidad.

Sí, “somos familia”! Pero una familia no puede crecer si no se respetan las diferencias, y se permiten unos a otros el espacio para crecer diferentes… ¿Y qué sucede si algunos miembros de la familia están en contra de las diferencias, en contra del cambio, en contra del diálogo? ¿Deben los otros miembros de la familia inclinarse sumisos… con la esperanza de que antes, o muchos años después de su muerte, algo cambie? Nosotras pensamos que NO!

En 2015, el Cardenal Walter Kasper escribió un artículo en “ORIGINS”: “El Vaticano II va hacia una “Multifacética Unidad”(Vol.45. num.9). El escribió sobre la necesidad de una unidad en la diversidad, si es que queremos un progreso en el Ecumenismo   . Nosotras sugerimos que ya es tiempo de MIRAR HACIA ADENTRO de nuestra Iglesia, para ver las posibilidades de una “multifacética unidad”, porque el estilo cafetería, no le está sirviendo a ninguno de los dos lados de la Iglesia. El estilo cafetería no representa un reto para el crecimiento de ambos lados.

Nosotras decimos NO al estilo cafetería y SI a una “Unidad Multifacética”

Link artículo Padre Reese: https://ncronline.org/news/opinion/more-catholic-pope

(Nuestra más profunda gratitud a Luisa Maria Rivera por su fina traducción profesional de este artículo.)

 

 

Can the Church Dialogue Its Differences into Unity?

A conversation with Paula Ruddy in regard to her comments to our post,  Church Unity: NOT about merging disparate factions, on this website.

Paula Ruddy:

“I can see the intention for this, empathize with it. However, I think there is another way to unity through dialogue among people of different worldviews.  

The postmodern cultural view that all are equally valid ways of viewing “reality” supports this strategy for unity, but is it true that Vatican II can be interpreted both as true to the Gospel in opening to the world and as not true to the Gospel in opening to the world? Isn’t there some objectivity in what the Gospel teaches and how the Church should exist in the world?”

Sisters Lea and Consilia reply: 

Yes, there have always been different ways of viewing “reality” with every view claiming its own view as valid, even superior to the other’s view of reality. 

The problem within the Catholic Church begins when two or more worldviews diverge so radically that they no longer see the Gospel through the same “objectivity” lens.   This is the case of the different Gospel views between Opus Dei/ Evangelical Catholicism AND Post-Vatican II understandings of the Gospel.  In other countries, the problem is that cultural adaptation to the Gospel is thwarted by “one way only” interpretations of Catholic doctrine and practive.

Pope Benedict may have correctly described the two interpretations of Vatican II as continuity and rupture…continuity with the Council of Trent and rupture as break.  However, one might interpret his words differently…as meaning continuity with Church Tradition AND rupture…NOT break or Schism as Pope Benedict implied…but rupture into a new shoot, an evolutionary outgrowth from the Root of Jesse.

Paula Ruddy:

“What about the Petrine Ministry to lead in the Gospel direction? Should the Pope say ‘all interpretations of Vatican II are valid’?”

Sisters Lea and Consilia reply: 

Insofar as any interpretation of Vatican II can be supported by Vatican II documents or post-Vatican II theology, it would seem the pope ought to consider those interpretations valid.  

Of course, this has not been the case with the two popes preceding Pope Francis.  For many Catholics today, including George Weigel, the interpretation of Popes John Paul II and Benedict XVI are the ONLY authorized interpretations of Vatican II.

As for the Petrine Ministry of the Pope to lead and unify the Church in the Gospel direction, perhaps the papal ministry for the future lies in coordinating/negotiating the differing Gospel interpretations within a shared Papal/People of God relationship… a negotiating servant-leadership for a challenging multifaceted set of Gospel interpretations. For example, the 20+ Eastern Catholic Rites/Churches in union with Rome, the Opus Dei prelature, and the Anglican ordinariate are but a few examples of this negotiating servant-leadership.

Paula Ruddy:

“The question I have about dividing us up is this: Is it good to abandon the mainstream Church to the point of view that the Holy Spirit is NOT IN the world while establishing an ordinariate that believes the Gospel calls for discerning the Holy Spirit and the Kingdom of God WITHIN the world as it is?”

Sisters Lea and Consilia reply: 

The questions we have here are these:  What is “mainstream Church” Catholicism?  The majority viewpoint?  The viewpoint of the presiding pontiff? 

Is there any point of view within the various Catholic Rites/Churches, prelature, or ordinariates that teaches “the Holy Spirit is NOT in the world”?  Perhaps the answer is “yes” when we consider post-Trent Church vs. world theology where the Holy Spirit resides only in the One True Catholic Church.  The Second Ecumenical Council pushed back on this view of Church and  world.  Is this theological viewpoint what is “dividing us up” along with the scientific revolution, the loss of leadership credibility, clericalism, and marginalization of women, divorced Catholics, LGBTQ+, etc? 

Paula Ruddy:

“Isn’t it better to continue the dialogue among people with evolving worldviews within the Church, depending on the Holy Spirit, faith and reason to keep us together?”

Sisters Lea and Consilia reply: 

Indeed, it is ALWAYS better to continue dialogue within the Church.  When there is radical divergence in theological interpretation, however, dialogue becomes much more difficult, if not impossible. 

Throw inequality of relationship into the mix, as Leonard Swidler discusses in his Dialogue Decalogue and dialogue actually becomes impossible.  One has to ask if even the Holy Spirit is impeded from holding us together if we cannot treat each other as the sisters and brothers that Jesus called us to be.  

Paula Ruddy:

Do the believers in the rightness of Vatican II have brave spokespeople who can make the vision clear and compelling to the mainstream Roman Rite Catholic? If not, how are they going to run an ordinariate?

Sisters Lea and Consilia reply: 

One has to wonder if it is necessary “to make the vision clear and compelling to the mainstream Roman Rite Catholic.”  If the goal is to win mainstream Catholicism back from the decades of spiritual groundwork done by Evangelicial Catholicism (and its precursor, the Opus Dei Movement/Prelature), that ship has left the harbor.

What we see as possible and URGENT is the redirection of energy spent by those who stand continually waiting in the vestibule of Roman Rite Catholicism, begging and hoping that someday Vatican II will rise again…if only we are patient enough.

If the Apostles never came out of the Upper Room, there would be no Catholic Church today.  What were they waiting for?  Approval by the Temple High Priest?

 

As for “brave spokespeople” of the great Second Ecumenical Vatican Council, we have many both in this life and in the hereafter.  Fortunately, those who have left us in this life have also left their writings for us to study and discern the earliest spirit and wisdom of Vatican II. 

As for how a Vatican II prelature or a Vatican II ordinariate might operate, we do have models today within the Church, models which might be adjusted and applied both to different national cultures and different evolving understandings of a Post-Vatican II Church in an ever-changing world.  As in every institutional model, what the model presents is always ONLY a model.

Paula Ruddy:

“I appreciate the “Rite Beyond Rome” effort to discern how we should proceed. I hope we keep talking.”

Sisters Lea and Consilia reply: 

We appreciate your efforts and the efforts of all those working to discern how we should proceed in moving forward.  We intend to explore the prelature, ordinariate models here on https://RiteBeyondRome.com as precursor to a Post-Vatican II Rite/Church in union with Rome, if that is where the Wisdom Spirit of God leads.

And YES, let’s keep talking!

https://RiteBeyondRome.com

Diferencias teológicas entre los ritos católicos?

(Abajo está la traducción de  Theological Differences between Catholic Rites on this website.)

Este texto es un extracto de: Doctrina/ De Oriente a Occidente.
(
Vea la dirección de Internet abajo.)

¿Es verdad que en las Iglesias Católicas Orientales se permite tener expresiones teológicas (puntos de vista teológicos) diferentes? y si esto es así, ¿qué implica?

No hay duda que esto es cierto. En las Iglesias Católicas Orientales no solo está permitido diferir, sino que son animados activamente, a cultivar sus muy propias expresiones teológicas. Los católicos orientales, aunque íntegramente católicos, y en comunión con el Papa, difieren en varios aspectos, además de en lo litúrgico. Nosotros también tenemos una tradición espiritual única, así como un enfoque teológico único.

Aunque estamos de acuerdo en lo fundamental de la doctrina, nosotros enfocamos la doctrina de una forma muy diferente – desde la perspectiva de Oriente. Mientras que la Iglesia Occidental, tradicionalmente ha formulado su doctrina en los términos de la Escolástica Teológica Latina, nosotros nos apoyamos casi exclusivamente, en la Teología de los Padres de la Iglesia Oriental. Y en lugar de que esta diferencia rompa la unidad de la Iglesia, expresa con mayor claridad, la verdadera UNIVERSALIDAD, de la Iglesia de Cristo.

Esto fue proclamado, -con autoridad- por el II Concilio Vaticano:

“Todos en la Iglesia deben preservar la unidad en lo esencial. Pero también que todos, de acuerdo a los dones que han recibido, gocen de una apropiada libertad en las variadas formas de vida espiritual y disciplina, en sus ritos litúrgicos diferentes, y aún en sus elaboraciones teológicas de la verdad revelada.” UNITATIS REDINTEGRATIO, num.4

Hasta aquí el extracto de: Doctrina/ De Oriente a Occidente

Ciertamente el Opus Dei, siendo la primera prelatura Romana, aprobada por el Vaticano, tiene perspectivas teológicas diferentes del Vaticano II, de las tradicionales de la Teología de la Iglesia del Rito Romano

Dado lo anterior es perfectamente razonable, que un Rito/Iglesia Vaticano II, con sus perspectivas teológicas diferentes, pueda co-existir, con los otros 22 Ritos/Iglesias no Romanas, en unión con Roma.

(Nuestra más profunda gratitud a Luisa Maria Rivera por su fina traducción profesional de este artículo.)

Nuestro Comentario sobre “Únete al trabajo de Transformación” publicado por el National Catholic Reporter (NCR)

(Abajo está la traducción de  Our comment on “Join the work of transformation” posted on National Catholic Reporter on this website.)

Una forma a través de la cual podemos unirnos al trabajo de transformación de nuestra Iglesia y de nuestro país, es ver, con toda claridad, como la actual forma de gobierno de los Estados Unidos, se asemeja en su modus operandi, a las dictaduras de América del Sur, cuyos dictadores fueron entrenados por los Estados Unidos, en la Escuela de las Américas.

William Cavanaugh tiene la experiencia de primera mano con la Iglesia de Chile, durante la dictadura del Gral. Pinochet (1973-1990), cuyo régimen Cavanaugh lo describe como dedicado a avivar las llamas de la confusión y el desorden a través de:

  • Fragmentar y romper el orden que se preveía y esperaba
  • Desacreditar a personas y el análisis que ellas hacían de lo que estaba sucediendo
  • Crear caos para propiciar la necesidad de orden (un orden que quería decir eliminar a la disidencia).
  • El arte estratégico de crear una situación anómala, en la que la gente se vuelve víctima del miedo y la ansiedad.

¿Nos suena conocido algo de lo anterior? ¿Lo sienten como algo que han experimentado?

Pero, ¡claro está¡ algo similar a una dictadura, jamás podría suceder en USA.

Las citas anteriores han sido tomadas del libro TORTURA Y EUCARISTÍA de William Cavanaugh. El capítulo 2 de este libro, “La Iglesia aprende a vivir oprimida” probablemente nos enseñaría algo a todos.

Sobre este tema continuaremos hablando.
https://RiteBeyondRome.com

(Nuestra más profunda gratitud a Luisa Maria Rivera por su fina traducción profesional de este artículo.)

“All Catholics are cafeteria Catholics” says Jesuit priest. Is this a good thing?

Maybe Fr. Thomas Reese, editor of National Catholic Reporter, is right when he says, “Welcome to the cafeteria” as a way of expressing Catholic unity.  He explains why…

“The truth is all Catholics are cafeteria Catholics. Conservative Catholics were quite willing to ignore John Paul’s and Benedict’s strong statements on justice and peace, and progressive Catholics are happy to ignore Francis’ opposition to women priests.”

If this is cafeteria Catholicism, then certainly it will continue to obstruct change in the Catholic Church for generations to come. Thus the Catholic Church will remain one big unhappy family adamantly arguing back and forth as we decide what to fight and what to ignore about liturgy, justice and peace, and opposition to women priests, etc, etc.

So what happens to deep Vatican II reform of the Catholic Church…beyond even its pastoral and merciful approach?  Does it simply die of benign neglect or fear of causing schism?

Fr. Reese says, “Catholics need to grow up and learn to live in a church where arguments take place, but we should not let disagreements break up the family. We need to understand that people have different viewpoints and that we can learn from one another by having dialogue. Rather than dividing into partisan factions, we need to model what it means to be a community.”

Yes, “WE ARE Family!”   But family cannot grow if it cannot respect each other’s differences and allow one another the space to grow differently.  And what if certain members of the family are against differences, against change and against dialog?  Do the other family members just bow their heads in submission…in hope that something someday will change before or long after they die?   We think NOT!

In 2015, Cardinal Walter Kasper wrote an article in ORIGINS “Vatican II: Toward a Multifaceted Unity”. (Vol 45, #9). He wrote about the unity in diversity needed if we are to make any further progress in ecumenical endeavors. We suggest it is time to look WITHIN our Church to see the possibilities for a “multifaceted unity” because cafeteria style is definitely NOT working for either side of the Church.  Pick&Choose cafeteria-style offers no challenge for growth on either side.

We say, “NO” to Cafeteria Catholicism and “YES” to Multifaceted Unity!
https://ritebeyondrome.com/2017/09/23/church-unity-is-not-institutional-merger-cardinal-kasper/

Fr. Reese’s article:  https://www.ncronline.org/news/opinion/more-catholic-pope

La Eucaristía: Mi pan roto

(Abajo está la traducción de  Eucharist: My Bread Broken on this website.)

“Si no dejas que se rompa tu pan para que bendiga
y alimente a otros, no habrá vida en ti.”
Cuando esto dijo, los demás se alejaron.

Todos quieren una vida mejor,
más vida, y más grandiosa que la dada.

¿Dónde está el punto? ¿Existe tal cosa?
¿Dónde está el punto? ¿Quiero ir ahí?

MI pan, MI todo,
Todo lo que me es caro,
¿Debo dejar que se rompa?
¿Cómo podría ser?

¿Dejar que se rompa mi pan?
¿para QUÉ?… ¡Me ahogo!.
“Sin pan, sin rotura,
“Moriremos”, dijeron.
Y se alejaron.

¡Oh!, ahí está el roce en mi alma:
MI Pan, MI PAN…
No se debe partir.
Lo quiero como lo quiero
por qué, dónde y cuándo.
Yo lo decido…. y punto.

Debes de tener pan,
tu propio pan. No lo puedes dar,
o deja que se lo lleven.

¿Dejar que se rompa tu pan?
¿Dejar que se ROMPA como se ha de romper?
¿Permitirlo o NO?

¿El Pan roto
no me hará un fracasado?
“¿No acaso lo perdemos de todas maneras?
No nos lo podemos llevar.”
No, pero aun así nos sustenta.

El pan roto, las esperanzas, sueños, ilusiones
y las cosas que casi nunca se cumplen…
porque la vida no se ajusta lo suficiente,
sólo te rodea a ti y a mí.

No puedo partir mi pan…
me lo ha partido la vida.
“Pobre de mí”, el único pan que tenía…

La con-miseración es lo que me hace seguir
seguir y seguir, más y más,
una y otra vez, de vuelta a donde comencé
…¿a menos que parta mi pan?
¿preciosos planes para que las cosas sean lo que deben?
¿lo que yo, tú, ella y él
simplemente deberíamos de ser?

La quieta vocecilla interior
que llama donde sea,
el dónde, el cómo y el por qué carece de razones,
el loco llamado desde un lugar desconocido…

Así que, a menos que parta mi pan,
¿no habrá vida en mí?, ¿en lo que hago?
O sólo sentiré la terrible ausencia de algo…

Me dijeron que sería feliz; que estaría a salvo,
La Certeza y la Seguridad, mis fieles compañeras, merman.
¿Dónde, dónde está el pan que he de partir?

La hermana Lea

(Nuestra más profunda gratitud a Cinthia De Gortari por su fina traducción profesional de este poema.)

 

 

 

 

Los documentos del Vaticano II que contienen una “formulación de compromiso” propician una tensión creativa

Abajo está la traducción de  Vatican II “Compromise” Documents as Creative Tension on this website.

El extracto del blog que aparece abajo, habla de una disposición para recibir puntos de vista opuestos, en una tensión creativa como la del “Espíritu del Vaticano II”

En respuesta al punto de vista expresado en ese texto, hacemos* las siguientes preguntas:     (*Hermanas Lea y Consilia)

  • ¿Será capaz el Rito Católico Romano, de abrirse a puntos de vista opuestos, en una “tensión creativa”, cuando se ve a si misma como la Única Santa Sede? ¿O cuando se define a si misma con expresiones como “El Papado” o la Corte Papal? Cuando ve su Catolicismo Rito Romano por encima, por sobre todas las otras Iglesias/Ritos Católicos.
    • ¿No fue acaso en el Segundo Concilio Ecuménico Vaticano, en el que se fue capaz de mantener en tensión puntos de vista opuestos, por el solo hecho de que representaba un cuerpo católico más numeroso y no ser únicamente el Rito Romano del Catolicismo?
  • El Concilio Vaticano II, de 1962-1965 dio a luz documentos con una “formulación de compromiso”, gracias a un trabajo de toda la Iglesia Católica, que incluía tanto a Roma. Como a las otras 22 Iglesias/Rito no-romano, en comunión con Roma.
    • ¿Fue acaso la participación de estas Iglesias/ritos en unión con Roma, (junto con la participación, -sin derecho a voto-, de otras iglesias ritos no-romanos), lo que ayudó a mantener la tensión creativa, de la que se habla o llama “El Espíritu del Vaticano II” …una tensión creativa inscrita en los documentos del Vaticano II que contienen una formulación de compromiso?
  • ¿Y no fue acaso la creación ecuménica de estos documentos de “compromiso” que provocaron una respuesta mundial al “Espiritu del Vaticano II”?
    • Fue el Espíritu Santo quien abrió las compuertas en el Concilio Vaticano II, precisamente por el hecho mismo de estar reunidos muchos católicos.

Los invitamos a reflexionar sobre estos puntos y a compartir aquí sus opiniones. Gracias. De parte de todos nosotros en https://RiteBeyondRome.com

Las preguntas anteriores son en respuesta a la publicación en el blog traducido debajo:

The Wild Reed: Truth about “Spirit of Vatican II” finally reveled

“En varias partes de los documentos del Vaticano II, se pueden encontrar formulaciones de compromiso que suavizan algunos de los principales conflictos, sin llegar a resolverlos.

 

El Decreto sobre la Iglesia habla, por un lado, de Colegialidad, por el otro, de la autoridad absoluta del Papa. El Decreto sobre la Liturgia dice: “Lingua Latina est lingua Ecclesiae”. (Diversas traducciones dicen: “El Latin es la lengua de la Iglesia”, “ A Latin language (italiano) es la lengua de la Iglesia,” etc.), pero al mismo tiempo, este decreto abre el camino para un amplio uso de las lenguas vernáculas.

 

No podemos darle un valor absoluto a la autoridad en la Iglesia, que nos llevaría a un punto en el que no queda espacio para una participación activa de los laicos en la liturgia. De igual manera no podemos enfatizar la naturaleza jerárquica de la Iglesia, que nos llevaría a identificar a la Iglesia con los obispos y el Papa, dejando fuera a los laicos hasta el extremo de estar negando la noción de la Iglesia como Pueblo de Dios.

 

Estas visiones o posturas, deberán mantenerse en estado de tensión creativa, mientras la Iglesia va adaptándose a las necesidades de los tiempos. Como tales, conformar la base de un diálogo entre hermanas y hermanos, sobre dónde debe ubicarse, dentro de los extremos. Por ejemplo: necesitamos abordar la pregunta, ¿cómo debe ejercerse la vigilancia de la jerarquía, de tal forma que se aliente laparticipación de los creyentes?

 

…Quizá la voluntad de mantener esta “tensión creativa” cuando se leen e interpretan los documentos del Vaticano II, constituye en realidad una gran parte de lo que llamamos el “Espíritu del Vaticano II”

Animate a compartir

(Nuestra más profunda gratitud a Luisa Maria Rivera por su fina traducción profesional de este artículo.)

 

 

 

 

 

 

 

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