Vatican denies celibacy rule led to sex scandal

Nicole Winfield reports:

VATICAN CITY -The Vatican on Sunday denied that its celibacy requirement for priests was the root cause of the clerical sex abuse scandal convulsing the church in Europe and again defended the pope's handling of the crisis.
Suggestions that the celibacy rule was in part responsible for the "deviant behavior" of sexually abusive priests have swirled in recent days, with opinion pieces in German newspapers blaming it for fueling abuse and even Italian commentators questioning the rule.
Much of the furor was spurred by comments from one of the pope's closest advisers, Vienna archbishop Cardinal Christoph Schoenborn, who called this week for an honest examination of issues like celibacy and priestly education to root out the origins of sex abuse.
"Part of it is the question of celibacy, as well as the subject of character development. And part of it is a large portion of honesty, in the church but also in society," he wrote in the online edition of his diocesan newsletter.

(Read on: Here).

I agree in part with the Vatican that celibacy in and of itself isn't the cause of all the sex scandals within the Roman Catholic Church but it is most likely one of several factors involved. Eventually it would behoove the Vatican to reform it's "celibacy rule" for Priests---but I wouldn't hold my breath just yet.

Vatican Welcomes Traditional Anglicans

Here are excerpts from AOL news:

Catholic Church Makes 'Stunning' Move
By JAMES GRAFF, World Editor, AOL News
posted: 1 HOUR 54 MINUTES AGOcomments: 2953filed under: World News
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(Oct. 20) -- The number of married Catholic priests could grow sharply as the result of the Vatican's epochal decision to welcome thousands of disaffected Anglicans and Episcopalians into the Catholic church.

...

"It's a stunning turn of events," says Lawrence Cunningham, theology professor at Notre Dame University. "This decision will allow for many more married clergy in Western churches, and that's going to raise anew the question, 'If they can do it, why can't the priests of Rome?'" says Cunningham. "I can already picture the electronic slugfest on the Internet in coming days and weeks."
The Catholic church already allows clergymen who convert from Protestant denominations to remain married on a case by case basis, and married priests are common in the Eastern Rite, a group that uses Orthodox traditions but is loyal to Rome.
But the arrangement with the Anglican Communion goes much further. Cardinal William Levada, the Vatican's top doctrinal official, announced in Rome that the church would set up a personal ordinariate -- in essence a diocese defined not by geography, but by function, like the division that serves Catholics in the military -- for converted Anglicans.
The move comes after years of discord within the Anglican Communion, which unites 77 million Anglicans and Episcopalians under the loose authority of the Archbishop of Canterbury, Rowan Williams. The church has been racked by schisms over the ordination of women and its stance toward homosexuality.
Some Anglicans believe the Vatican's move will deepen those divisions. "When it comes to elegant funerals, no one can beat the Vatican," wrote commentator Andrew Brown in The Guardian. "The Roman Catholic church is no longer even pretending to take seriously the existence of the Anglican Communion as a coherent body."

For many traditional Episcopalians, as the denomination is known in the U.S., the last straw was the 2003 election of openly gay Gene Robinson as bishop of the Diocese of New Hampshire. In protest, hundreds of churches have broken links with the Episcopal church and declared themselves in line with the conservative Anglican bishops in Africa or South America.
Martyn Minns, the bishop of one such dissident group, the Convocation of Anglicans in North America, said today, "This move by the Catholic church recognizes the reality of the divide within the Anglican Communion and affirms the decision to create a new North American province that embraces biblical truth."
The news is likely to have a particularly strong effect in Great Britain, where there has been a tendency for years for members of the nominally Anglican majority to join the Catholic church, from theologian John Cardinal Newman in the 19th century to former Prime Minister Tony Blair in 2007.
Such conversions have generally meant not only a recognition of the pope's authority, but also a rejection of Anglican traditions. That turning away may no longer be necessary. "Now you can be an Anglican and still be Catholic," says Jo Bailey Wells, director of Anglican Studies at Duke Divinity School. "The Anglicans never had that vote of confidence before."
Indeed, two prominent British priests who publicly broke from Anglicanism years ago stated today that after this ruling from Rome, some Anglicans "will begin to form a caravan, rather like the People of Israel crossing the desert in search of the Promised Land."
Whether that happens or not, today's decision marks a milestone in the relations between the Vatican and the church of England, which King Henry VIII established in 1534 after the pope refused to grant him a marriage annulment. Since then, religious and social battles have often marked relations between Catholics and Anglicans. Says Cunningham: "This would have been unthinkable 200 years ago, and barely imaginable in the 19th century."

(Read more: Here).

Isn't it interesting how one faith group always tries to save another one when the wounds are deep? This can be good in the sense that denominations need to work together---bad in this case because it can be perceived as denominational fishing so to speak. Not only is it denominational fishing---it is also a way of further fossilizing the Traditional Anglicans' ignorance, fear, and bigotry in this case.

Nothing really will change by this decision other than the Roman Catholic Church may or may not gain a few married priests and a few more homophobes. Anyways what are your thoughts?

See also: Shuck and Jive: They Will Know We Are Christians By Our Hate and The Rev's Rumbles: Pope Approves Plan to Bring Anglicans Into the Fold.

Catholic News And Views

This is old news:

Vatican Praises New Harry Potter Film
AP
posted: 83 DAYS 1 HOUR AGOcomments: 83filed under: World News
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VATICAN CITY (July 14) - The Vatican lauded the latest Harry Potter film, saying "Harry Potter and the Half-Blood Prince" made the age-old debate over good vs. evil crystal clear.
The Vatican newspaper L'Osservatore Romano even gave two thumbs up to the film's treatment of adolescent love, saying Monday it achieved the "correct balance" and made the stars more credible to the general audience.
The newspaper said the film, which opens Wednesday, was the best adaptation yet of the J.K. Rowling series about the adventures of the bespectacled child wizard Harry Potter and his Hogwarts chums as they battle Harry's nemesis, the evil sorcerer Voldemort.
While criticizing Rowling for omitting any explicit "reference to the transcendent" in her books, L'Osservatore said the latest installment nevertheless makes clear that good should overcome evil "and that sometimes this requires costs and sacrifice."
"In addition, the spastic search for immortality epitomized by Voldemort is stigmatized," the review said.
The Vatican's praise follows the sharp criticism of the Harry Potter series by a conservative Austrian priest at the center of a church crisis earlier this year.
The Rev. Gerhard Maria Wagner had characterized Harry Potter novels as Satanism, while also suggesting Hurricane Katrina, which ravaged New Orleans and surrounding areas, was provoked by sin.
Pope Benedict XVI promoted Wager to the post of auxiliary bishop in Linz, Austria's third largest city, in January. But amid an outcry among Austrian Catholics over his comments, Wagner eventually gave up the promotion.

But I'd like to add when will Fungelicals get a clue: JK Rowling lost out on US medal over Harry Potter 'witchcraft'.

See also: Catholic Nuns Question Vatican Probe and A Catholic Court? Let the Arguments Begin.

A Modern Day Abelard

...only this time, it's not for the love of a woman, but the love of women:

'Father Oprah' Focuses on Forgiveness
By SUZETTE LABOY, AP
posted: 11 HOURS 45 MINUTES AGOcomments: 391filed under: National News, ScandalsPrintShareText SizeAAA

MIAMI (May 31) - A popular Miami priest nicknamed "Father Oprah" said Sunday that "church is about forgiveness" during his first sermon since leaving the Roman Catholic Church to become Episcopalian amid an uproar over published photos of him kissing his girlfriend on the beach.
The Rev. Alberto Cutie gave the sermon at the Episcopal Church of The Resurrection in Miami. Episcopal priests can marry, unlike their Catholic counterparts. It will take him at least a year to become a priest in his new church.
The cozy church was overflowing with supporters, most having to stand along the aisles or lean against the walls. Many in the crowd said they were not members but came to support Cutie.
"This little church has been neglected, and membership is not great," said Jackie Fernandez, who attends another Episcopal church in the Miami area. She said within the year that will all change thanks to Cutie.
Cutie said in a TV interview in early May that he was in love with the woman in the photos and that they have been romantically involved for about two years after being friends for much longer. His girlfriend has been identified in local media as 35-year-old Ruhama Buni Canellis. He has not said if he plans to marry her, but noted in a statement this week that as he became an Episcopalian, he "has seen the ways that many of my brothers serve God as married men."
"If love was his mistake, then I'll still support him. Love makes the world go round," said Ysset DeCarlo, 44. She brought along her 17-year-old daughter Stephanie, who made her confession to Cutie for her confirmation.
Cutie received a standing ovation and told several jokes, quipping that "my stuff is in storage." He didn't directly address his relationship with his girlfriend.
"The spirit of God has been with me," he said. "And I'm going to tell you something: God is the only one we follow."
He also said church was about seeking God, not people, and added: "Church is about forgiveness."

Cutie has said his decision to switch was made over time, not since the photos in a Spanish-language magazine rocked South Florida's Spanish-speaking community, where he was known for his good looks and as the host of a TV show on which he gave relationship advice, earning him the "Father Oprah" moniker.
He was removed from his Miami Beach Catholic parish after the photos surfaced in early May.
His decision to switch has drawn harsh words from Archbishop John Favalora, who said he met with Cutie after the photos were published and the priest didn't mention changing churches. Favalora has admonished Cutie and Episcopal leaders in Miami.
Cutie headed the archdiocese's Radio Paz and Radio Peace broadcasts, heard throughout the Americas and in Spain.
The Cuban-American priest was born in Puerto Rico and previously hosted shows on Telemundo, the second-largest Spanish-language network in the U.S. and the Western Hemisphere. He is also a syndicated Spanish-language columnist and author of the book "Real Life, Real Love: 7 Paths to a Strong, Lasting Relationship."
Ignacio Bolivar, 65, said he thought Cutie was intensely conflicted about his relationship with the woman and his views on marriage.
"I think he tried to tell the Catholic Church what he wanted to do. That he wanted to get married," Bolivar said.
Bolivar also joked about Cutie's talents as a speaker and good looks, in light of his switch: "The Catholic Church has to put ugly priests up there."

Copyright 2009 The Associated Press. The information contained in the AP news report may not be published, broadcast, rewritten or otherwise distributed without the prior written authority of The Associated Press. Active hyperlinks have been inserted by AOL.
2009-05-31 12:58:15

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Grace Truly Wins Out

Here's an interesting article:

Pope Gunman Wants to Convert
AP
posted: 5 DAYS 12 HOURS AGOcomments: 226filed under: World NewsPrintShareText SizeAAA

ANKARA, Turkey (May 13) -- The gunman who shot Pope John Paul II says he would like to convert to Christianity at a baptism ceremony at the Vatican after his release from prison in January.
In comments relayed by his lawyer on Wednesday, Mehmet Ali Agca also says he wants to visit the grave of Pope John Paul II, meet with Pope Benedict XVI and produce a television documentary on the Vatican.

Agca shot and seriously wounded John Paul on May 13, 1981. The late pope met with Agca in an Italian prison in 1983 and forgave him for the shooting.
Agca served 19 years in an Italian prison for the attack and is currently serving a prison term in Turkey for killing journalist Abdi Ipekci.
He is due to be released from Sincan Prison, near Ankara, on Jan. 18, 2010.

Copyright 2009 The Associated Press. The information contained in the AP news report may not be published, broadcast, rewritten or otherwise distributed without the prior written authority of The Associated Press. Active hyperlinks have been inserted by AOL.
2009-05-13 06:00:35

Regardless of one's stance on the Papacy, Grace truly wins out in the end and God used Pope John Paul II's relationship with Mehmet Ali Agca as part of Agca's conversion process rather than the Pope force-feeding Agca a list of manmade propositions and telling him to believe these things or go to hell like Fundamentalist Pharisees do.

Ron Howard Versus The Catholic League

Ron Howard Defends His 'Demons' From Catholic League
PopEater
posted: 2 MINUTES AGOcomments: 293filed under: Fight!, Gut Reactions, Highbrow, Movie NewsPrintShareText SizeAAA'

Angels & Demons' director Ron Howard has taken the fight back to Catholic League head honcho William "Bill" Donohue, who is accusing the Hollywood star and author Dan Brown of "smearing" the Vatican "with fabulously bogus tales" in the upcoming 'Da Vinci Code' prequel. In recent weeks, Donohue has released a series of Op-Eds and press releases slamming Howard and the film, which follows Robert Langdon (played by Tom Hanks) as he teams up with the Church to thwart an attack against the Vatican. In a piece for the Huffington Post, Howard asks "What, exactly, is anti-Catholic about that?" Donohue attacks Brown for incorporating well-known conspiracy theories in his books, such as in 'Demons' where it is said the Catholic Church massacred members of the Illuminati -- a short-lived secret society composed of the power elite -- in the 1600s. In reality, the group did not exist until 1776. "It would be a lie if we had ever suggested our movie is anything other than a work of fiction (if it were a documentary, our talk of massacres would have referenced the Inquisition or the Crusades)," Howard responds.
"And if fictional movies could never take liberties with reality, then there would have been no 'Ben-Hur,' no 'Barabbas,' 'The Robe,' 'Gone With The Wind,' or 'Titanic.' Not to mention 'Splash!'" In a press release on the Catholic League's Web site, Donohue takes a bite out of Hanks as well. "Were it not for savaging Catholicism, few would care about the duplicity of Brown and Hanks. But they are obviously not content to spin mysterious tales absent an anti-Catholic animus." Howard finds one thing that he and Donohue have in common: "we both like to create fictional tales, as he has done with his silly and mean-spirited work of propaganda." "Since Mr. Donohue has, in effect, smeared me by claiming I am smearing his Church, I want him to know this: I have respect for Catholics and their Church, and know they accomplish many good works throughout the world." "And I believe Angels & Demons treats the Church with respect -- even a degree of reverence -- for its traditions and beliefs." The film hits theaters on May 15.

2009 AOL LLC. All Rights Reserved.
2009-04-21 09:13:42

And we should get this worked up over a work of fiction because? Granted anti-Catholic bigotry exists in the world---mostly in the thoughts and ideas of Reformed Fundamentalist Protestants and Independent Fundamentalist Baptists and other fundamentalist groups because of their anti-ecumenical stance and/or what early Protestants said. Shouldn't we as Christians be more concerned with these more real and concrete examples of anti-Catholicism then? Examples such as by: King James Onlyists like Jack Chick, Peter Ruckman, Gail Riplinger, etc. And Fungelicals like John MacArthur and John Hagee, etc.

Today In History---April 20, 1884

1884 – Pope Leo XIII publishes the encyclical Humanum Genus. In this 'papal encyclical promulgated on April 20, 1884, by Pope Leo XIII---The Pope addresses the issues within the framework of the coming...ascent of the industrial age (and Marxism), when it posited that the late 19th Century was a dangerous era for Christians, and condemned Freemasonry as well as a number of beliefs and practices purportedly associated with Freemasonry, including naturalism, popular sovereignty, and the separation of church and state. Some of the encyclical's strictures remain in force today.'

Here is a relevant section of the encyclical dealing with the alleged 'Masonic' concept of separation of church and state:

25. As men are by the will of God born for civil union and society, and as the power to rule is so necessary a bond of society that, if it be taken away, society must at once be broken up, it follows that from Him who is the Author of society has come also the authority to rule; so that whosoever rules, he is the minister of God. Wherefore, as the end and nature of human society so requires, it is right to obey the just commands of lawful authority, as it is right to obey God who ruleth all things; and it is most untrue that the people have it in their power to cast aside their obedience whensoever they please.

26. In like manner, no one doubts that all men are equal one to another, so far as regards their common origin and nature, or the last end which each one has to attain, or the rights and duties which are thence derived. But, as the abilities of all are not equal, as one differs from another in the powers of mind or body, and as there are very many dissimilarities of manner, disposition, and character, it is most repugnant to reason to endeavor to confine all within the same measure, and to extend complete equality to the institutions of civic life. Just as a perfect condition of the body results from the conjunction and composition of its various members, which, though differing in form and purpose, make, by their union and the distribution of each one to its proper place, a combination beautiful to behole, firm in strength, and necessary for use; so, in the commonwealth, there is an almost infinite dissimilarity of men, as parts of the whole. If they are to be all equal, and each is to follow his own will, the State will appear most deformed; but if, with a distinction of degrees of dignity, of pursuits and employments, all aptly conspire for the common good, they will present the image of a State both well constituted and conformable to nature.

27. Now, from the disturbing errors which We have described the greatest dangers to States are to be feared. For, the fear of God and reverence for divine laws being taken away, the authority of rulers despised, sedition permitted and approved, and the popular passions urged on to lawlessness, with no restraint save that of punishment, a change and overthrow of all things will necessarily follow. Yea, this change and overthrow is deliberately planned and put forward by many associations of communists and socialists; and to their undertakings the sect of Freemasons is not hostile, but greatly favours their designs, and holds in common with them their chief opinions. And if these men do not at once and everywhere endeavour to carry out their extreme views, it is not to be attributed to their teaching and their will, but to the virtue of that divine religion which cannot be destroyed; and also because the sounder part of men, refusing to be enslaved to secret societies, vigorously resist their insane attempts.

28. Would that all men would judge of the tree by its fruit, and would acknowledge the seed and origin of the evils which press upon us, and of the dangers that are impending! We have to deal with a deceitful and crafty enemy, who, gratifying the ears of people and of princes, has ensnared them by smooth speeches and by adulation. Ingratiating themselves with rulers under a pretense of friendship, the Freemasons have endeavoured to make them their allies and powerful helpers for the destruction of the Christian name; and that they might more strongly urge them on, they have, with determined calumny, accused the Church of invidiously contending with rulers in matters that affect their authority and sovereign power. Having, by these artifices, insured their own safety and audacity, they have begun to exercise great weight in the government of States; but nevertheless they are prepared to shake the foundations of empires, to harass the rulers of the State, to accuse, and to cast them out, as often as they appear to govern otherwise than they themselves could have wished. In like manner, they have by flattery deluded the people. Proclaiming with a loud voice liberty and public prosperity, and saying that it was owing to the Church and to sovereigns that the multitude were not drawn out of their unjust servitude and poverty, they have imposed upon the people, and, exciting them by a thirst for novelty, they have urged them to assail both the Church and the civil power. Nevertheless, the expectation of the benefits which was hoped for is greater than the reality; indeed, the common people, more oppressed than they were before, are deprived in their misery of that solace which, if things had been arranged in a Christian manner, they would have had with ease and in abundance. But, whoever strive against the order which Divine Providence has constituted pay usually the penalty of their pride, and meet with affliction and misery where they rashly hoped to find all things prosperous and in conformity with their desires.

29. The Church, if she directs men to render obedience chiefly and above all to God the sovereign Lord, is wrongly and falsely believed either to be envious of the civil power or to arrogate to herself something of the rights of sovereigns. On the contrary, she teaches that what is rightly due to the civil power must be rendered to it with a conviction and consciousness of duty. In teaching that from God Himself comes the right of ruling, she adds a great dignity to civil authority, and on small help towards obtaining the obedience and good will of the citizens. The friend of peace and sustainer of concord, she embraces all with maternal love, and, intent only upon giving help to mortal man, she teaches that to justice must be joined clemency, equity to authority, and moderation to lawgiving; that no one's right must be violated; that order and public tranquility are to be maintained; and that the poverty of those are in need is, as far as possible, to be relieved by public and private charity. "But for this reason," to use the words of St. Augustine, "men think, or would have it believed, that Christian teaching is not suited to the good of the State; for they wish the State to be founded not on solid virtue, but on the impunity of vice."(15) Knowing these things, both princes and people would act with political wisdom,(16) and according to the needs of general safety, if, instead of joining with Freemasons to destroy the Church, they joined with the Church in repelling their attacks.

30 .Whatever the future may be, in this grave and widespread evil it is Our duty, venerable brethren, to endeavour to find a remedy. And because We know that Our best and firmest hope of a remedy is in the power of that divine religion which the Freemasons hate in proportion to their fear of it, We think it to be of chief importance to call that most saving power to Our aid against the common enemy. Therefore, whatsoever the Roman Pontiffs Our predecessors have decreed for the purpose of opposing the undertakings and endeavours of the masonic sect, and whatsoever they have enacted to enter or withdraw men from societies of this kind, We ratify and confirm it all by our apostolic authority: and trusting greatly to the good will of Christians, We pray and beseech each one, for the sake of his eternal salvation, to be most conscientiously careful not in the least to depart from what the apostolic see has commanded in this matter.

(Read the whole encyclical: Here).

Pope Says Condoms Won't Solve AIDS

Pope Says Condoms Won't Solve AIDS
By VICTOR L. SIMPSON, AP
posted: 7 DAYS 5 HOURS AGOcomments: 442filed under: Pope Benedict News, World NewsPrintShareText SizeAAA

YAOUNDE, Cameroon (March 17) - Pope Benedict XVI said condoms are not the answer to the AIDS epidemic in Africa and can make the problem worse, setting off criticism Tuesday as he began a weeklong trip to the continent where some 22 million people are living with HIV.
Benedict's first statement on an issue that has divided even Catholic clergy working with AIDS patients came hours before he arrived in Cameroon's capital — greeted by thousands of flag-waving faithful who stood shoulder-to-shoulder in red dirt fields and jammed downtown streets for a glimpse of the pontiff's motorcade. In his four years as pope, Benedict had never directly addressed condom use, although his position is not new. His predecessor, Pope John Paul II, often said that sexual abstinence — not condoms — was the best way to prevent the spread of the disease.
Benedict also said the Roman Catholic Church was at the forefront of the battle against AIDS.
"You can't resolve it with the distribution of condoms," the pope told reporters aboard the Alitalia plane heading to Yaounde. "On the contrary, it increases the problem."
The pope said a responsible and moral attitude toward sex would help fight the disease, as he answered questions submitted in advance by reporters traveling on the plane. His response was presumably also prepared in advance.
The Catholic Church rejects the use of condoms as part of its overall teaching against artificial contraception. Senior Vatican officials have advocated fidelity in marriage and abstinence from premarital sex as key weapons in the fight against AIDS.
The late Cardinal Alfonso Lopez Trujillo made headlines in 2003 for saying that condoms may help spread AIDS through a false sense of security, claiming they weren't effective in blocking transmission of the virus. The cardinal, who died last year, headed the Vatican's Pontifical Council for the Family.
Three-quarters of all AIDS deaths worldwide in 2007 were in sub-Saharan Africa, where some 22 million people are infected with HIV — accounting for two-thirds of the world's infections, according to UNAIDS.
Rebecca Hodes with the Treatment Action Campaign in South Africa said if the pope is serious about preventing HIV infections, he should focus on promoting wide access to condoms and spreading information on how to use them.
"Instead, his opposition to condoms conveys that religious dogma is more important to him than the lives of Africans," said Hodes, head of policy, communication and research for the group.
Hodes said the pope was right that condoms are not the sole solution to Africa's AIDS epidemic, but added they are one of the very few proven measures to prevent HIV infections.
Even some priests and nuns working with those infected with the AIDS virus question the church's opposition to condoms amid the pandemic ravaging Africa. Ordinary Africans do as well.
"Talking about the nonuse of condoms is out of place. We need condoms to protect ourselves against diseases and AIDS," teacher Narcisse Takou said in Yaounde.
Stanley Obale Okpu, a civil servant working in the ministry of urban development in Cameroon, said: "What the pope says is an ideal for the Catholic church. But he needs to look at the realities on the ground. One should be aware of these realities. In the case of Cameroon — and Africa as a whole — condoms are very necessary ... You need condoms to prevent AIDS and birth control."
A crowd of photographers and cameras flashed as the 81-year-old pontiff stepped off the plane into the steaming 88-degree heat, with humidity levels measuring a wilting 90 percent.
It was the first stop on a weeklong pilgrimage that will also take Benedict to Angola as he seeks to draw international attention to Africa's problems of famine, poverty and armed conflict.
The pope was greeted by Cameroon's President Paul Biya, who has ruled since 1982 and whose government has been accused by Amnesty International of abuses in crushing political opponents.
The pope made no specific reference to the situation in Cameroon, but he did say in general remarks on Africa that "a Christian can never remain silent" in the face of violence, poverty, hunger, corruption or abuse of power.
"The saving message of the Gospel needs to be proclaimed loud and clear so that the light of Christ can shine into the darkness of people's lives," Benedict said as the president and other political leaders looked on.
Africa is the fastest-growing region for the Catholic church, though it competes with Islam and evangelical churches.
The pope said Tuesday he intends to make an appeal for "international solidarity" for Africa in the face of the global economic downturn. He said while the church does not propose specific economic solutions, it can give "spiritual and moral" suggestions.
He described the current crisis as the result of "a deficit of ethics in economic structures."
"It is here that the church can make a contribution," he said.
On the plane, Benedict also dismissed the notion that he was facing increasing opposition and isolation within the church, particularly after an outreach to ultraconservatives that led to his lifting the excommunication of a Holocaust-denying bishop.
"The myth of my solitude makes me laugh," the pope said, adding that he has a network of friends and aides whom he sees every day.

Associated Press writers Krista Larson in Johannesburg, South Africa, and Emmanuel Tumanjong in Yaounde contributed to this report. Copyright 2009 The Associated Press. The information contained in the AP news report may not be published, broadcast, rewritten or otherwise distributed without the prior written authority of The Associated Press. Active hyperlinks have been inserted by AOL.
2009-03-17 13:52:10

The Sloppy Theology Of Henry Poole Is Here: Part 1

For we walk by faith, not by sight. (II Corinthians 5:7 RSV)



Two weeks before last we watched Henry Poole Is Here in our Wed. night group, but since I had a cold I had to rent the movie the week before last in order to finish it for last week's discussion. Anyways, the main theme of the movie is miracles and in that regard I felt the theology was rather sloppy. It seemed the whole of the movie was focused on having faith in this "supposed miracle" rather than the Risen Lord whom we've never seen yet believe. Don't get me wrong---God was a pervasive presence throughout the film, but God seemed overshadowed by the "supposed miracle." Anyways, Vick brought up the Eucharistic Miracle of Lanciano which is interesting in that it's mysterious. Also, the Shroud of Turin was mentioned (which has been proven to be a hoax over and over again) in our discussion. The problem with these sorts of things are the reason Luther wanted to reform the Roman Catholic Church. Indulgences, anyone? In Luther's time the abuse of indulgences included the sell of religious relics with supposedly miraculous properties. A lot of these so-called "relics" were forged.

A second problem with the film is people see what they want to see. Take these supposed "Islamic miracles" for example: Allah Written in Arabic on Tsunami Wave — Miracles of ALLAH !, A Miracle: The Splitting of the Moon, Islam’s “Miracles”, Miracle of Islam, In the name of Allah, the Beneficent, the Merciful or
Miracles can be subjective and relative to the individual.

Next I would like to say an individual's definition of miracles shapes their view. Here is a detailed definition of miracles by Harry Emerson Fosdick which has help shaped my view of miracles:

You are right, however, in feeling, as your letter reveals, that the prescientific world view which is the matrix in which the Bible’s treasures are set, does pose some difficult problems -- miracles, for example. A letter offers no adequate space for the treatment of that problem, but I venture some homely advice.

First, remember that the ancient world took what we would call miracles for granted. Not having even the idea of natural law in their heads, "signs and wonders," as the New Testament calls them, did not bother the ancients intellectually at all. Almost anything could happen. The records of Buddhism and Islam are full of miracle stories. A contemporary of Jesus, a man named Apollonius, had his biography written, and the miracles ascribed to him are so like those attributed to Jesus that some at first supposed the biography to be a deliberate attempt to discredit the Gospels. No! That whole ancient world thought in terms of miracles, and one often feels that they represent real events, looked at and thought about in a way utterly different from ours. Mohammed, for example, was credited with having made the sun stand still, with having obtained water from a flinty rock, with having fed thousands with a little food.

Second, consider the fact that some miracle stories in the Bible are more easy to believe now than they were a generation ago. This is especially true about miracles of healing. How many bodily ills, which in my youth were supposed to be physically caused, are now known to be caused or complicated by mental and emotional disorders! If you know anything about the development of psychosomatic medicine, you will understand this. When one considers that over half the beds in all the hospitals in the United States are filled with mental patients, and that many more are filled with patients whose physical ills are emotionally caused, so that cure must come rather from the spiritual than from the bodily end, Jesus’ healings become much more credible than they used to be.

Third, don’t suppose that a miracle means the breaking of natural law. I do not think that natural laws are ever broken. Ask nature the same question in the same way and it will always give you the same answer. But our knowledge of nature’s laws is limited. When I consider how many new regularities in nature have been discovered in my lifetime, I am sure that there are infinitely more yet to be discovered. Indeed, if we are tempted to look back two thousand years and condescend to the writers of the Bible because our science is so superior to theirs, we had better watch our step. Imagine the science of two thousand years ahead! How will men then think about us? They will be doing many things then that are absolutely incredible now. So a marvelous occurrence, then or now or in the ancient world, could conceivably be not a rupture of nature’s laws but a fulfillment of laws beyond our ken. Every time we learn a new law we get our hands on a new law-abiding force and can do a new thing. Cannot God do at least that?

Fourth, don’t suppose that you have to believe every miracle story just because it is in the Bible. Dr. W. E. Orchard was orthodox enough -- he ended in the Roman Catholic priesthood -- but he said once, "If I saw someone walking on the sea, I would not say, ‘This man is Divine’: I would say, ‘Excuse me, do you mind doing that again? I didn’t see how you did it.’" That is the typical modern-minded attitude, and you are in good Christian company if you feel the same way about some miracle stories in the Bible. Moses is said to have cast a stick on the ground and it became a snake, and to have seized the snake by its tail and it became a stick. Well, I wonder! Certainly my Christian faith does not depend on believing things like that.

Fifth, don’t complicate your problem by being a wooden headed literalist. The way many Western Christians think about the Book of Jonah, for example, is a tragedy. That book is one of the most magnificent affirmations of God’s universal care for all mankind, across all boundaries of race and nation, that ever was written in the ancient world. Some scholars call the book fiction with an ethical purpose, others call it a parable or an allegory, but no competent scholar that I know of thinks that the book was intended to be taken as historical fact. Of course it wasn’t. At the time the book was written -- probably somewhere around 300 B.C.-- there was developing in Israel an embittered hatred of the Gentiles. Israel was God’s chosen people, and he would destroy the others, who so often had mistreated Israel. Well, Jonah is Israel, refusing God’s commission to be a missionary to Nineveh, the Gentile city, and fleeing across the Mediterranean to escape. But God proves himself omnipresent: he sends a deadly storm; Jonah, spotted by lot as the guilty man, is thrown overboard; a great fish swallows him and three days later disgorges him. I wonder whether that is not an allegory of the exile in Babylon and the return. At any rate postexilic Israel still begrudged any help from God to Nineveh, and when, in response to Jonah’s reluctant preaching, the city repented, "it displeased Jonah exceedingly, and he was angry." Read the book and see how it ends, with God rebuking the surly Jonah and saying, "Should not I pity Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left, and also much cattle?" How utterly ridiculous to interpret this moving and prophetic affirmation of God’s universal care for all mankind as a literal miracle story about a whale swallowing a man!

Sixth, don’t be afraid to doubt certain miracles which some Christians consider essential to their faith. If, for example, you doubt the virgin birth of Jesus, you have plenty of good Christian company. I am not trying to tell you what you should think about the virgin birth; I am simply indicating that personally I cannot believe it. Paul apparently never heard of it; Mark, the earliest Gospel, does not mention it; John in his first chapter seems deliberately to bypass it. Only twice in the New Testament is it mentioned -- in Matthew and Luke -- and even there it seems to be a late addition, because the two genealogies of Jesus both come down to Joseph, not to Mary. In the monastery of St. Catherine on Mount Sinai I have myself seen a Syriac translation of Matthew --evidently from an earlier Greek version than the one we now have -- in which the genealogy of our Lord ends as it must logically have ended: "Joseph begat Jesus." Moreover, so many Christians seem to think that the story of the virgin birth confers uniqueness on Jesus, whereas the fact is that miraculous birth, without human fatherhood, was a familiar explanation of distinguished persons in all the ancient world. Such miraculous birth, in one form or another, was ascribed to Buddha, Zoroaster, Lao-tse, and Mahavira in the religious realm, and to personalities like Persius and Augustus Caesar in the secular realm. A familiar argument among early Christian apologists was that, if the Romans and Greeks believed that so many other people were born of a virgin, why could they not believe that Jesus was so born. Anyway, whatever conclusion you come to, don’t treat that kind of miracle story as basic to your Christian faith. Jesus’ divinity surely was not physical -- what could that mean? His divinity lay in his spiritual quality.

Finally, never forget that, despite modern science, this is still a miraculous world. As Walt Whitman said,

Why, who makes much of a miracle?
As to me I know of nothing else but miracles. . . .
To me every hour of light and dark is a miracle,
Every cubic inch of space is a miracle.

Imagine yourself back millions of years ago, when earthquakes and volcanoes ruled the uninhabited earth, and along the ocean’s edge the first microscopic forms of cellular life were emerging --on which would you have placed your bet, volcanoes or cells? How utterly unpredictable the future of life on earth then was! So modern science has not reduced this universe and us within it to dull, monotonous, predictable uniformity. Something marvelously creative and unforeseeable is going on here. And, as for the New Testament, think as honestly and intelligently as you can about miracles attributed to Christ, but don’t forget the major fact: he is the miracle. Who ever could have foreseen a life like that?

See also: Harry Emerson Fosdick, What Keeps Religion Going and Miracles, Mormons, and Harry Emerson Fosdick: the challenge of inoculation. I shall continue my analysis of Henry Poole Is Here in my next post.

Roman Catholic News

After Long Battle, Woman Allowed to Die
By ALESSANDRA RIZZO, AP
posted: 23 DAYS 22 HOURS AGOcomments: 657filed under: Health News, World NewsPrintShareText SizeAAA


ROME (Feb. 4) - A woman at the center of a right-to-die debate in Italy was transferred Tuesday to a hospital where she is to be allowed to die after 17 years in a vegetative state. Anti-euthanasia activists heckled the ambulance crew that moved her, with some shouting, "Don't Kill Her."
The Catholic church and pro-life activists have mounted a campaign to keep Eluana Englaro alive, denouncing what they say would be her execution. Others contend that Englaro's father is trying to give her the dignified death she had sought.
Her nighttime transfer on Tuesday reignited a bitter national debate.
The Englaro case has drawn comparisons in Italy with that of Terry Schiavo, the American woman who was at the center of a right-to-die debate until her death in 2005. Schiavo's husband, who wanted her feeding tube removed against her parents' wishes, prevailed in a polarizing battle in the United States that reached Congress, then-President George W. Bush and the Supreme Court.
In 2007, the Vatican also joined the debate, condemning Schiavo's death as "arbitrarily hastened" and calling the removal of her feeding tube a violation of the principles of Christianity and civilization.
This weekend, Pope Benedict XVI said euthanasia is a "false solution" to suffering. His health minister, Cardinal Javier Lozano Barragan, told La Repubblica newspaper that removing Englaro's feeding tube "is tantamount to an abominable assassination, and the church will always say that out loud."
Englaro was transferred by ambulance to the northeastern city of Udine from Lecco, where she had been cared for, in the early hours of Tuesday, said family lawyer Vittorio Angiolini.
A small crowd of anti-euthanasia activists gathered and heckled the ambulance as it was leaving Lecco. Some of the activists shouted slogans such as "Eluana, Wake Up!" "Don't Kill Her!" and "Eluana Is Alive." Englaro has been in a vegetative state since a car accident in 1992, when she was 20. Her father has led a protracted court battle to disconnect her feeding tube, insisting it was her wish.
An Italian court in the summer granted his request, setting off a political storm in this Roman Catholic country.
Her father sought to have her removed from the Catholic clinic in Lecco to Udine, in the region where the family is from. But the government issued a decree last month telling state hospitals that they must guarantee care for people in vegetative states, leading at least one hospital in Udine to refuse to take Englaro.
Eventually, the private facility La Quiete in Udine agreed to take her.
Angiolini refused to discuss what steps would now be taken to end Englaro's life. News reports said that the procedure to disconnect her feeding tube would begin in a few days and would take weeks to conclude.
Amato De Monte, the anesthetist who escorted Englaro on the ambulance, said she was very different from the youthful woman who has been presented in the media.
He defended the clinic's choice in the face of mounting criticism, saying in an interview to RAI state TV: "Eluana will not suffer because Eluana died 17 years ago."
Some in the conservative government of Premier Silvio Berlusconi have criticized the move, and Welfare Minister Maurizio Sacconi said the government was investigating the transfer.
By law, Italy does not allow euthanasia.
Patients have a right to refuse treatment, but there is no law that allows them to give advance directions on what treatment they wish to receive if they become unconscious.
Many have urged parliament to adopt legislation to fill the hole. But the issue is charged with emotions and religious overtones, and positions differ even within the same political bloc.
Copyright 2009 The Associated Press. The information contained in the AP news report may not be published, broadcast, rewritten or otherwise distributed without the prior written authority of The Associated Press. Active hyperlinks have been inserted by AOL.
2009-02-03 12:05:58

Here's another article of interest:

Priest Who Aided Lepers to Become Saint
By NICOLE WINFIELD, AP
posted: 6 DAYS 9 HOURS AGOcomments: 658filed under: World NewsPrintShareText SizeAAA

VATICAN CITY (Feb. 21) - A 19th-century Belgian priest who ministered to leprosy patients in Hawaii, and died of the disease, will be declared a saint this year at a Vatican ceremony presided over by Pope Benedict XVI.
The Rev. Damien de Veuster's canonization date of Oct. 11 was set Saturday. Born Joseph de Veuster in 1840, he took the name Damien and went to Hawaii in 1864 to join other missionaries of the Congregation of the Sacred Hearts of Jesus and Mary. Nine years later, he began ministering to leprosy patients on the remote Kalaupapa peninsula of Molokai island, where some 8,000 people had been banished amid an epidemic in Hawaii in the 1850s.
The priest eventually contracted the disease, also known as Hansen's disease, and died in 1889 at age 49.
"He went there (to Hawaii) knowing that he could never return," The Rev. Alfred Bell, who spearheaded Damien's canonization cause, told Vatican Radio. "He suffered a lot, but he stayed."
De Veuster was beatified — a step toward sainthood — in 1995 by Pope John Paul II. The Vatican's saint-making procedures require that a miracle attributed to the candidate's intercession be confirmed in order for him or her to be beatified. De Veuster was beatified after the Vatican declared that the 1987 recovery of a nun of the Sacred Hearts of Jesus and Mary was a miracle. The nun recovered after praying to Damien.
After beatification, a second miracle is needed for sainthood.
In July, Benedict declared that a Honolulu woman's recovery in 1999 from terminal lung cancer was the miracle needed for de Veuster to be made a saint.
The Vatican's Congregation for the Causes of Saints said Audrey Toguchi's 1999 recovery from lung cancer defied medical explanation. Toguchi, too, had prayed to Damien.
The Vatican announced the date for Damien's canonization and that of nine others. Five will be declared saints at a ceremony April 26, with the rest, including Damien, on Oct. 11.
Bell said Damien's concern for others was a model for all the faithful today, particularly the young.
"Father Damien's example helps us to not forget those who are forgettable in the world," he said.

Copyright 2009 The Associated Press. The information contained in the AP news report may not be published, broadcast, rewritten or otherwise distributed without the prior written authority of The Associated Press. Active hyperlinks have been inserted by AOL.
2009-02-21 12:17:13

Vatican Opens Up About Secret Tribunal

Gregorio Borgia, AP
A prelate hears confessions at the Vatican during Lent in March 2008. Roman Catholic officials are trying to persuade more of the faithful to go to confession.

Vatican Opens Up About Secret Tribunal
By NICOLE WINFIELD, AP
posted: 5 DAYS 1 HOUR AGOcomments: 912filed under: World News

ROME (Jan. 15) -- One of the Vatican's most secrecy-shrouded tribunals, which handles confessions of sins so grave only the pope can grant absolution, is giving the faithful a peek into its workings for the first time in its 830-year history.
The Vatican has long lamented that fewer and fewer Catholics are going to confession, the sacrament in which the faithful can receive forgiveness if they sincerely confess their sins to a priest.

To combat the decline, the so-called "tribunal of conscience" invited the public into the frescoed halls of its imposing 16th-century palazzo for a two-day conference that ended Wednesday.
The aim was to explain what the Apostolic Penitentiary actually does, and thereby encourage more of the faithful to go to confession, said Monsignor Gianfranco Girotti, the tribunal's No. 2 official.
"Even though it's the oldest department of the Holy See, it's very little known — specifically because by its nature it deals with secret things," he said. "We want to relaunch the sacrament of penance."
By lifting the veil of secrecy surrounding the tribunal's work, the Vatican hopes to emphasize the fundamental role the sacrament plays in saving souls, the Vatican's No. 2, Cardinal Tarcisio Bertone, said in a paper delivered at the conference.

"Today it seems as though the sense of sin has been forgotten," he said.
Confessions of even the most heinous of crimes and sins — such as genocide or mass murder — are handled at the local level by priests and their bishops and are not heard by the tribunal.
Its work involves those sins that are reserved for the pope — considered so serious that a local priest or bishop is not qualified to grant absolution, said Cardinal James Francis Stafford, an American who heads the Apostolic Penitentiary.
These include defiling the Eucharist, which Catholics believe is the body and blood of Christ. Stafford said this offense is occurring with more and more frequency, not just in satanic rites but by ordinary faithful who receive Communion and then remove the host from their mouths and spit it out or otherwise desecrate it.
Others include a priest breaking the seal of the confessional by revealing the nature of the sin and the person who sought penance, or a priest who has sex with someone and then offered forgiveness for the act.
These sins bring automatic excommunication from the church. Once absolution is granted, the excommunication is lifted, Stafford said.
A fourth type of case that comes to the tribunal involves a man who directly caused an abortion — such as by paying for it — who then seeks to become a priest or deacon, Stafford said.

"That is an irregularity and it means he should not receive the ordination without a dispensation from the pope," he said.
Vatican officials frequently point to a study carried out by Italy's Sacred Heart University that found that 47 percent of people in Italy — a majority Roman Catholic country — never went to confession or did so a long time ago.
"We cannot hide that the sacrament of penance is threatened in this time of secularization," Girotti said. But he stressed that it remained "fundamental for salvation and the sanctification of souls."
For the most part, clerical sex abuse cases are handled by another Vatican office, the Congregation for the Doctrine of the Faith, which deals with more public issues of discipline and orthodoxy.
What makes the Apostolic Penitentiary unusual by Vatican standards is the speed with which it dispenses decisions, Girotti said — very often within 24 hours, or two to three days maximum.
The palazzo where it operates, in the heart of Rome's historic center, also houses two of the Vatican's other main tribunals, the Roman Rota, which decides marriage annulments, and the Apostolic Segnatura, the Holy See's highest court.
Taking up nearly an entire city block, it is just steps away from one of Rome's most profane piazzas — Campo dei Fiori, filled with bars catering to tourists and college-age Americans studying abroad.
Copyright 2008 The Associated Press. The information contained in the AP news report may not be published, broadcast, rewritten or otherwise distributed without the prior written authority of The Associated Press. Active hyperlinks have been inserted by AOL.
2009-01-15 04:09:46

Fundamentalist Wackiness In Overdrive

FBC-Decatur

First, here's a post from Dr. Jonas' Blog:

Good for Decatur FBC!
The Atlanta Journal-Constitution has an article about FBC Decatur and its pastor, Rev. Julie Pennington-Russell. She was selected as the church's first ever female pastor last year. Furthermore, the church, with 2700 members is the largest Baptist church in the South to be headed by a female pastor.

Her presence as pastor of such a prominent Georgia Baptist church has been a thorn in the flesh to the Fundamentalists who control both the SBC and the Georgia Baptist Convention. So, it remains to be seen what action, if any both entities will take toward FBC Decatur. Knowing Fundamentalists as I do, I suspect both entities will seek some kind of "punitive" action toward the church. After all, they can't possibly be seen cooperating with a church that (in their twisted way of thinking) so violates the letter of scripture!

The article can be found at this link:
http://www.ajc.com/services/content/living/stories/2008/11/23/decatur_first_baptist.html

The best quote in the article is this: "If they would like to ask us to leave the Southern Baptist Convention, I think that’s fine,” Roper said. “I think our new minister is wonderful.”

Good for you Ms. Roper! And good for you all FBC Decatur! What a wonderful example to the rest of the Baptist world!

posted by glenn jonas at 1:14 pm

Rev. Julie Pennington-Russell recently became one of my Facebook friend by way of my Blog I guess as I already posted this: TheoPoetic Musings: Georgia Baptist Convention Says No To Female Pastors on the situation. Anyways, I agree with Dr. Jonas' assessment: "Knowing Fundamentalists as I do, I suspect both entities will seek some kind of "punitive" action toward the church. After all, they can't possibly be seen cooperating with a church that (in their twisted way of thinking) so violates the letter of scripture!" It's just like those who say homosexuality just can't be in the church but at the same time hypocritically welcome and accept with full fellowship military personnel who murder for a living and serve the Roman god of war, Mars---otherwise known nowadays as: "collateral damage." The God of the New Testament is not the false god of war, but Jesus Christ who is called: "the Prince of Peace." Now, don't think that I'm bagging on the military as I respect them and the Grace of God found in Jesus Christ is for both the military and homosexuals---I am just making a point about fundamentalist hypocrisy.

Anyways, all you homophobic bible literalist fundamentalists, here are ways in which homosexuality already plays an important role in church life: consider King James who was openly bisexual. Here is what one of your fellow fundamentalists, Gary Bauer, has to say about the subject:

Used too often as a controlling device and not enough as a spiritual compass, the Bible becomes a tool to promulgate moral and political agendas. For example, in 1998, the right-wing Christian groups -the Family Research Council, the Christian Coalition, and Americans for Truth About Homosexuality- ordered all its members to cease using the King James Version of the Bible because historians had proven that King James I of England, who was also known as James VI of Scotland, was indisputably gay.

Should the King James Version of the Bible, which has been around since 1611 and used worldwide, be discarded solely on the bases of King James' sexual orientation?

Speaking at a press conference about this controversy, Gary Bauer of the Family Research Council said, "I feel uncomfortable that good Christians all over America, and indeed the world, are using a document commissioned by a homosexual. Anything that has been commissioned by a homosexual has obviously been tainted in some way."

See also: Queen James and North Carolina Baptists and King James' Homoerotic Letters. Also, consider the heart-wrenching and soul uplifting church music by homosexual composer, Samuel Barber:
---Mister Rogers' favorite composer. And last but not least consider: that was painted by Michelangelo who had numerous homosexual affairs it is believed. In fundamentalists' twisted theology, these things would be considered condoning "unacceptable behavior" and they have the gall to say God doesn't accept females and homosexuals into full inclusive fellowship into the church---but he does accept militarists with all the death and destruction they bring such as:---because voting straight ticket for ultra-conservative Right-Wing nutcases makes one such a "good Christian." I know though that Jesus accepts heterosexual females such as: Rev. Julie Pennington-Russell and heterosexual males such as: Dr. Jonas, Mr. Rogers and myself as well as homosexuals and soldiers and God uses all of them for His/Her purpose, so get use to it.

SBC Calls Roman Catholic Church A Cult

Check out Big Daddy Weave's post on the subject: A Southern Baptist War on the Catholic Church "Cult". Here is a snippet from that post:

Meet Jim Smyrl

Jim Smyrl is the "Executive-Pastor of Education" at the 28,000-member First Baptist Church of Jacksonville, Florida. FBC Jacksonville is the third-largest church in the Southern Baptist Convention and one of the largest megachurches in America. As Executive -Pastor of Education, Smyrl is no lowly staff member. He's been dubbed "Second in Command" at FBC as Pastor Mac Brunson's "right-hand man."

Over on the Official Blog of FBC Jacksonville, has announced a series of upcoming posts on the "Catholic Cult."

Fundamentalist nutcase John MacArthur would be proud---here are a few of his anti-Catholic statements: PowerBlog!: John MacArthur - Grace to Who?, A GRACE COMMUNITY CHURCH DISTINCTIVE and ---go here for the rest of the video series---for example. Also, Joe Blackmon's comment on Big Daddy Weave's post is telling:

joe blackmon said...
Big Daddy Weave

I haven't got the slightest interest in "top down" organization within the SBC as you assert. I worry about only one church--the one I attend. As long as the SBC publically affirms what I believe, I am perfectly happpy to remain in the SBC. Hopefully, the natioanl convention will take a cue from the wise people in Georgia and disfellowship so-called Southern Baptist churches who have unbiblical practices like FBC Decatur.

2nd of all, anyone who associates with a church that affirms homosexuality as moral, abortion as a legal right, and women pastors as godly is NOT a conservative. Furthermore, they are either *a* not a Christian at all or *b* immature and ignorant.

I also notice that you failed to respond to my point that Catholic doctrine is completely without any biblical support. Therefore, since what they teach is unbiblical they are a cult. Their size is completely irrelevant. The Mormon church has a huge number of followers. That doesn't make them Christians.

I wonder why you failed to address that part of my comment in your diatribe. Oh, I know. It's because you can't.

5:12 AM

The only cultists I see are those that worship the false manmade paper and leather god, the bible.

Martin Luther's 95 Theses

Theses
[11]Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter. In the Name our Lord Jesus Christ. Amen.

1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.

2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests.

3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh.

4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven.

5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons.

6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven.

7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest.

8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying.

9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity.

10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.

11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept.

12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.

13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them.

14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear.

15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair.

16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.

17. With souls in purgatory it seems necessary that horror should grow less and love increase.

18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love.

19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.

20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself.

21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;

22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life.

23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest.

24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty.

25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish.

26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession.

27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].

28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.

29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal.

30. No one is sure that his own contrition is sincere; much less that he has attained full remission.

31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare.

32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.

33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him;

34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man.

35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia.

36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.

37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon.

38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission.

39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition.

40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them].

41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.

42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy.

43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons;

44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.

45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.

46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons.

47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.

48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring.

49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.

50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep.

51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold.

52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.

53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others.

54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word.

55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.

56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people of Christ.

57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them.

58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man.

59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time.

60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure;

61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient.

62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.

63. But this treasure is naturally most odious, for it makes the first to be last.

64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.

65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches.

66. The treasures of the indulgences are nets with which they now fish for the riches of men.

67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.

68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.

69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.

70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope.

71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!

72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!

73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.

74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.

75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God -- this is madness.

76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned.

77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope.

78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii.

79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy.

80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render.

81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity.

82. To wit: -- "Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money with which to build a Church? The former reasons would be most just; the latter is most trivial."

83. Again: -- "Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?"

84. Again: -- "What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?"

85. Again: -- "Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?"

86. Again: -- "Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?"

87. Again: -- "What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?"

88. Again: -- "What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?"

89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?"

90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy.

91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist.

92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!

93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross!

94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;

95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.

Happy Reformation Day!

We didn't have as many trick-or-treaters this year, so that was a bit of a letdown, but in other news on Oct. 31, in 1517 the Protestant Reformation gets a kickstart, when Martin Luther posts his 95 theses on the door of the Castle Church in Wittenberg, Germany.

Here is Dr. Jonas' post on the subject:

Friday, October 31, 2008
Thank You Martin Luther!
On this evening, exactly 491 years ago, Martin Luther nailed his "95 Theses" to the door of the Castle Church in Wittenberg. The "95 Theses" concerned the sale of indulgences (forgiveness of sin in return for a certain amount of money) which, given his shift in theology, particularly his doctrine of salvation, Luther thought was reprehensible.

I have sort of resisted saying that this act "started" the Reformation because I usually like to give some credit to "pre-Reformation" reformers like Hus and Wycliffe. Nevertheless, Luther's protest against the sale of indulgences was the spark that was needed that set off the powder-keg in the 16th century called the Reformation.

And so, this evening, I think it is good to remember and celebrate the life and work of this great man, Martin Luther!

posted by Glenn Jonas at 2:30 PM | 0 comments

Lutherans And Roman Catholics Together On Justification

For those of you who haven't seen this yet---this is an interesting read:

JOINT DECLARATION
ON THE DOCTRINE OF JUSTIFICATION

by the Lutheran World Federation
and the Catholic Church

Preamble

1.The doctrine of justification was of central importance for the Lutheran Reformation of the sixteenth century. It was held to be the "first and chief article"[1] and at the same time the "ruler and judge over all other Christian doctrines."[2] The doctrine of justification was particularly asserted and defended in its Reformation shape and special valuation over against the Roman Catholic Church and theology of that time, which in turn asserted and defended a doctrine of justification of a different character. From the Reformation perspective, justification was the crux of all the disputes. Doctrinal condemnations were put forward both in the Lutheran Confessions[3] and by the Roman Catholic Church's Council of Trent. These condemnations are still valid today and thus have a church-dividing effect.

2.For the Lutheran tradition, the doctrine of justification has retained its special status. Consequently it has also from the beginning occupied an important place in the official Lutheran-Roman Catholic dialogue.

3.Special attention should be drawn to the following reports: "The Gospel and the Church" (1972)[4] and "Church and Justification" (1994)[5] by the Lutheran-Roman Catholic Joint Commission, "Justification by Faith" (1983)[6] of the Lutheran-Roman Catholic dialogue in the USA and "The Condemnations of the Reformation Era - Do They Still Divide?" (1986)[7] by the Ecumenical Working Group of Protestant and Catholic theologians in Germany. Some of these dialogue reports have been officially received by the churches. An important example of such reception is the binding response of the United Evangelical-Lutheran Church of Germany to the "Condemnations" study, made in 1994 at the highest possible level of ecclesiastical recognition together with the other churches of the Evangelical Church in Germany.[8]

4.In their discussion of the doctrine of justification, all the dialogue reports as well as the responses show a high degree of agreement in their approaches and conclusions. The time has therefore come to take stock and to summarize the results of the dialogues on justification so that our churches may be informed about the overall results of this dialogue with the necessary accuracy and brevity, and thereby be enabled to make binding decisions.

5.The present Joint Declaration has this intention: namely, to show that on the basis of their dialogue the subscribing Lutheran churches and the Roman Catholic Church[9] are now able to articulate a common understanding of our justification by God's grace through faith in Christ. It does not cover all that either church teaches about justification; it does encompass a consensus on basic truths of the doctrine of justification and shows that the remaining differences in its explication are no longer the occasion for doctrinal condemnations.
Read on: Here.

Blog Posts Of Interest 3

On spiritual meaning in the High School Musical phenomenon: Spiritual meaning in ‘High School Musical’ (really).


On the possibility of Pope Benedict XVI being a Barthian Catholic: Narrative and Ontology: Is the Pope Barthian?.


On Indiana Jones being denied tenure: C. Orthodoxy: Indiana Jones Denied Tenure.

Nun Says She Was Raped by Hindu Mob

Nun Says She Was Raped by Hindu Mob
By GAVIN RABINOWITZ, AP
posted: 1 HOUR 36 MINUTES AGOcomments: 23filed under: Crime News, World NewsPrintShareText SizeAAANEW DELHI (Oct. 24) - A Roman Catholic nun who accused a Hindu mob of raping her said Friday that she will not cooperate with local police, alleging that they stood by idly during the attack.
Hiding her head and face behind a scarf, the nun told reporters that she was raped after a mob attacked a Christian prayer hall on Aug. 25 in the eastern state of Orissa.

In her first public comments, the nun said a group of about 50 men tore off her clothes and raped her. Later, she said, she was paraded naked, together with a priest, past several policeman who refused to help her.
When she arrived at the police station, officers tried to dissuade her from filing a complaint, she said.
"I was raped and now I don't want to be victimized by Orissa police," she said, calling for a federal investigation.
Orissa police have been harshly criticized for waiting more than a month to begin investigating the attack and only taking steps after the story appeared in news reports.
Police said they had been waiting for a medical report confirming a rape in order to begin their investigation. Police have since detained five men, though it was unclear whether they have been charged with any crime.
The Associated Press does not normally identify people who say they are the victims of sex crimes. The authorities did not provide her age or nationality.
The violence between Hindus and Christians followed the killing of a Hindu religious leader. Police blamed Maoist rebels, but conservative Hindu groups blamed Christian residents and set fire to a Christian orphanage.

The state government said 32 people died in the ensuing clashes. The Catholic Bishops' Conference of India said at least 40 Christians were killed.
Relations are usually peaceful between Christians, who make up 2.5 percent of India's 1.1 billion people, and Hindus, who account for more than 80 percent.
However, Orissa has a history of anti-Christian violence with hard-line Hindu groups claiming Christian missionary groups are forcing or bribing people to convert to Christianity, charges denied by Christian leaders.
Copyright 2008 The Associated Press. The information contained in the AP news report may not be published, broadcast, rewritten or otherwise distributed without the prior written authority of The Associated Press. Active hyperlinks have been inserted by AOL.
2008-10-24 12:24:04

What would you do in the nun's place? How would you be like Jesus in this situation?

The Mission And Liberation Theology

For the past 2 Weds. we've been watching the film---The Mission---which we will discuss next Wed. Vick Griffin's handout consisted of this information:

The Mission

[edit] Historical basis---Wikipedia
The Mission is based on events surrounding the Treaty of Madrid in 1750, in which Spain ceded part of Jesuit Paraguay to Portugal. The movie's narrator, "Altamirano", speaking in hindsight in 1758, corresponds to the actual Andalusian Jesuit Father Luis Altamirano, who had been sent by Jesuit Superior General Ignacio Visconti to Paraguay in 1752 to transfer territory from Spain to Portugal. He oversaw the transfer of seven missions south and east of the Río Uruguay, that had been settled by Guaranis and Jesuits in the 1600s. As compensation, Spain had promised each mission 4,000 pesos, or fewer than 1 peso for each of the circa 30,000 Guaranis of the seven missions, while the cultivated lands, livestock, and buildings were estimated to be worth 7-16 million pesos. The movie's climax is the Guarani War of 1754-1756, during which historical Guaranis defended their homes against Spanish-Portuguese forces implementing the Treaty of Madrid. For the movie, a re-creation was made of one of the seven missions, São Miguel das Missões.[1]

Father Gabriel's character is loosely based on the life of Paraguayan saint and Jesuit Roque González de Santa Cruz.

The waterfall setting of the movie suggests the combination of these events with the story of older missions, founded between 1610-1630 on the Río Paranapanemá above the Guaíra Falls, from which Paulista slave raids forced Guaranis and Jesuits to flee in 1631. The battle at the end of the movie evokes the 8-day battle of Mboboré in 1641, a battle fought on land as well as in boats on rivers, in which the Jesuit-organized, firearm-equipped Guarani forces stopped the Paulista raiders.[2]
-----------------------------------------------------------------------------------

-Released in 1986, starring Robert DeNiro and Jeremy Irons;
-#15 on Arts & Faith Top 100 Spiritually Significant Films list;
-Nominated for 7 Oscars; won for Best Cinematography;
-Directed by Roland Joffe [nominated previously for The Killing Fields]
-Screenplay written by Robert Bolt, whose credits included Lawrence of Arabia, Doctor Zhivago and A Man for All Seasons; Bolt won an Oscar for Best Adapted Screenplay for both Doctor Zhivago and A Man for All Seasons;
-The Guaranís were actually portrayed by a village of Colombian Indians [the Waunanas], who were transported 1,000 miles to the site of the production;
-In the blockbuster animated film Madagascar, Alex the lion gets a cross-shaped cactus stuck to his back. He then falls down a waterfall referencing the opening scene of The Mission ;
-Soundtrack composed by Ennio Morricone [nominated for 5 Oscars, Honorary Oscar in 2007]. Composed and scored music to over 500 film and television projects during his career.

My Thoughts---

Watching this film, one can't help but pick up on themes of quasi-Liberation Theology especially in the thoughts and actions of the Jesuit priests. This is mainly because Liberation Theology was born out of the theology of Roman Catholic social thought known as "the preferential option for the poor." Jesuits have been known for their support of streams of thought within Liberation Theology such as in this article or in this Blog post: Good Jesuit, Bad Jesuit: Marxism, Liberation Theology And The Lack Of Liberty from http://goodjesuitbadjesuit.blogspot.com/.

Major themes of Liberation Theology included in The Mission are:

In Robert DeNiro's character:
Matthew 10:34-49 NRSV

Not Peace, but a Sword 34 ‘Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword.
35For I have come to set a man against his father,
and a daughter against her mother,
and a daughter-in-law against her mother-in-law;
36and one’s foes will be members of one’s own household.
37Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; 38and whoever does not take up the cross and follow me is not worthy of me. 39Those who find their life will lose it, and those who lose their life for my sake will find it.

See But to bring a sword, Jon Sobrino, Jesuit theologian, to be disciplined by Vatican and Matthew 10:34 and Liberation Theology for more details.

In Jeremy Irons' character:
Isaiah 2:1-5 NRSV

1The word that Isaiah son of Amoz saw concerning Judah and Jerusalem. 2In days to come the mountain of the Lord’s house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it. 3Many peoples shall come and say, “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth instruction, and the word of the Lord from Jerusalem. 4He shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. 5 O house of Jacob, come, let us walk in the light of the Lord!

See The Future of Liberation Theology , Culture and international relations By Jongsuk Chay and Isaiah 2:4 and Liberation Theology for further information.

Other thoughts on The Mission and Liberation Theology include:

The highly problematic, revisionist portrayal of South American history during the mid-eighteenth century in The Mission calls for even more scrutiny. Two Jesuit missionaries, played by high-profile Jeremy Irons and Robert De Niro, participate in the resistance against the intermingled conflicts with Spain, Portugal, the Pope, and many a merchant whose monetary concerns dictate their actions. The end result is "calamitous . . . : the Battle of Caibale (1756), during which [the two Jesuit leaders], several other Jesuits, and some 1500 Indians die," according to Michael Dempsey. Speaking of the seemingly licensed fictionality of the two key Jesuit characters, Joffé refers to "liberation theology" in saying that "The film in that sense is intimately concerned with the struggle for liberation in liberation theology, and that's why the historical perspective is very important, because what it's actually saying is that these people haven't come out of nowhere" [emphasis mine]. It is then Joffé and his team's historical perspectives that enable them, as Dempsey aptly puts it, to "re-oppress the people with overbearing film technology and appropriate their story for a grandiose prestige spectacle." (For full context see: Roland JOFFÉ)

[And in dealing with non-violent Atonement (another theme in the movie) and Liberation Theology see this Blog post: Nonviolent Jesus: Fernando Lugo and the Rebirth of Liberation Theology from http://nonviolentjesus.blogspot.com/].

Here is another reference:

The temporal and the eternal

This is not to say that Fr. Gabriel is concerned only with his converts’ eternal state but not with their temporal condition. On the contrary, St. James’ exhortation to look after the bodily needs of the poor as well as their spiritual needs was the whole point of the ambitiously utopian Jesuit reduccion mission communities.

During Altamirano’s inspection of the Guaranís’ living conditions on their reducciones, a haughty Spanish official opposing the Jesuits’ resistance to the slave trade sniffs, "I see no difference between this plantation and my own." Whereupon Fr. Gabriel answers emphatically: "That is the difference: This plantation is theirs." It is precisely this for which Fr. Gabriel contends, and for which he is willing in the end to die — though not, as a priest, to kill.

In fact, concern for the temporal is so evidently a theme in The Mission that some Christian viewers have been concerned about possible "liberation theology" implications in the film. In its more extreme forms, liberation theology was a purely temporal ideology that merged into Marxism. Yet to me at least it seems clear that the admirable figure here is the gentle martyr Fr. Gabriel, not the armed warrior Mendoza; the film doesn’t seem to be an apologia for armed revolution. Nor is it possible to limit the scope of the film’s interest, like that of Marxism, to the merely temporal; clearly the spiritual matters here as well.

It’s probably a moot point anyway; liberation theology is effectively dead, at least in Catholic circles. To charge a particular film with promoting liberation theology is like saying that The Three Musketeers promotes dueling: That might have been an issue once, but not today.

The Mission is not a perfect film, but it is a rich, challenging one that explores the spiritual and the temporal, and the relationship between them, in a thought-provoking way. It contains moving images of despair, penance, and redemption that are among the most evocative ever filmed. It offers a positive depiction of Catholic missionaries as selfless champions and defenders of indigenous peoples and their ways of life rather than as oppressors or imperialists. It begins and ends in martyrdom — in bearing witness, signed in blood. It deserves attentive watching and thoughtful reflection.

And one more interesting article:

LIBERATION THEOLOGY

The Serra beatification highlights the issue of what kind of message the Church wants to send today to the world, especially the Third World, where the church would like to strengthen its hand. One Southern California priest has referred to the Majorca-born Serra as an "affirmative action saint," offered to a church that, in the Sunbelt at least, is becoming increasingly Latino. In downtown Los Angeles and other urban centers THE MISSION was shown with Spanish subtitles.

And while the debate over evangelizing people in the Third World may be settled, the related matter of obedience is not. Father Daniel Berrigan, a rather rebellious Jesuit who has said "no" many times to the powers that be of this culture, and who plays a bit part in the film, suggested in American Film that there is a direct line between the Jesuit reducciones portrayed in THE MISSION, and the "Christian base communities" now being created among the poor by some priests in Latin America.

Others make the connection between priests who cast off the cloth and became revolutionary guerrillas in the 1960s, as well as the more moderate adherents of "liberation theology," which has been criticized by the Pope. Joffe recently told the Los Angeles Times that while filming the picture, "I became fascinated with liberation theology." Several members of the ruling Sandinista directorate in Nicaragua are former priests, and were publicly chided by the Pope during his 1986 visit to Managua.

Those clerics like Berrigan and his brother Phillip, a former Jesuit, who ally themselves with the poor and politically dispossessed and against the established order continue to run into trouble, as evidenced by last winter's meeting of U.S. bishops in Washington, which backed the Vatican in temporarily disciplining Seattle Bishop Raymond G. Hunthausen. Two American Jesuit priests have been forced from their order in the past year because of teachings and acts alleged to be at odds with dogma, especially in the area of sexuality. For a brief period, the Pope personally appointed the order's governing Superior General in Rome, an unprecedented break in the Jesuits' history of electing their own leader.

Addressing a crowd at Corrientes, Argentina, the Pope John Paul paid a kind of backhanded (and inaccurate) tribute to the Jesuits of THE MISSION, saying, "the missions and doctrines of the Jesuits constitute, without a doubt, one of the most worthwhile achievements that unified the Spanish, Portuguese and native worlds." In the audience were many Indians, who hold an annual procession for the Virgin Mary, whom they call "the Queen of the Guaranis."

There is evidence, apart from the Serra beatification, that that the commitment displayed by the Jesuits in THE MISSION does have a place in the sainthood process. Supporters of Archbishop Oscar Romero, who was gunned down by a right-wing death squad in El Salvador because of his opposition to the authoritarian regime then in power — an incident roughly recreated in the film SALVADOR — are now asking Rome to declare him "venerable," the first of the three steps to sainthood.

One other thing to note is the echoes between this film and the film version of Oscar Romero's life, which was produced in 1989. You can watch the whole film Romero in an earlier post of mine: TheoPoetic Musings: Romero-The Movie.

1:58-7:55 is similar to the last scene of The Mission part of which can be seen at 1:30 in The Mission's trailer: .

Thoughts? Comments? Questions?