JULY 3, 2016
There must be Catholic internationalism
based on an ecclesiology which is the same before and after Vatican Council II
..
FROM COMMONWEAL
Is There a Place for ‘Catholic
Internationalism’?
June 29, 2016 -
Last week was an interesting time to be in Ireland attending the Loyola
Institute’s conference atTrinity College Dublin, “The Role of the Church
in a Pluralist Society: Good Riddance or Good Influence?” Pope Francis
was on a historic tripshowed up on the last day of the conference...
Institute’s conference atTrinity College Dublin, “The Role of the Church
in a Pluralist Society: Good Riddance or Good Influence?” Pope Francis
was on a historic tripshowed up on the last day of the conference...
The conference had international appeal and featured
speakers from a number of different countries; among
those present were Commonweal’s
Peter and Margaret O’Brien Steinfels.
The location was also notable, in that Ireland is
geographically at the junction between continental
Europe and North America, and is undergoing
transition from a solidly and proudly Catholic country
to one in which the role of religion and the church
has changed, and not only because of the sex abuse
scandal. I left the conference with three distinct
impressions of the current debate on the role of
the Catholic Church in modern society.
speakers from a number of different countries; among
those present were Commonweal’s
Peter and Margaret O’Brien Steinfels.
The location was also notable, in that Ireland is
geographically at the junction between continental
Europe and North America, and is undergoing
transition from a solidly and proudly Catholic country
to one in which the role of religion and the church
has changed, and not only because of the sex abuse
scandal. I left the conference with three distinct
impressions of the current debate on the role of
the Catholic Church in modern society.
Lionel:
It is important to note that like the Irish
Catholic bishops Massimo Faggioli interprets
Vatican Council II with irrational Cushingism.
He is aware that Vatican Council II can be
interpreted with Feeneyism.However this
would be politically incorrect with the
Left, for him.
It is important to note that like the Irish
Catholic bishops Massimo Faggioli interprets
Vatican Council II with irrational Cushingism.
He is aware that Vatican Council II can be
interpreted with Feeneyism.However this
would be politically incorrect with the
Left, for him.
So doctrine and truth in the Church is not a
priority for him.Instead his politically
affiliation with the Left decides how
Vatican Council II must be interpreted.
priority for him.Instead his politically
affiliation with the Left decides how
Vatican Council II must be interpreted.
______________________________
The first was of the divide between European
Catholicism and North American Catholicism
on perceptions of secularmodernity. Many
Americans, for instance, see as problematic
the unproblematic acceptance of secularity
in European Catholicism since the
mid-20th century. But Europe is moresecular
than the United States for a reason,
with EuropeanCatholics viewing secularity
and especially the secular state
as a guarantee against the manipulation of
religion forpolitical purposes and of the church
by the state—authentic concerns after fascism
and Nazism. In the United States,
meanwhile, a kind of new political Augustinianism
has taken root, with radical orthodoxy and the
recent shift in the reception of Vatican II undoing
the reframing of the relationship between the
temporal and the supernatural that the council
, along with Gaudium et spes, had introduced.
Catholicism and North American Catholicism
on perceptions of secularmodernity. Many
Americans, for instance, see as problematic
the unproblematic acceptance of secularity
in European Catholicism since the
mid-20th century. But Europe is moresecular
than the United States for a reason,
with EuropeanCatholics viewing secularity
and especially the secular state
as a guarantee against the manipulation of
religion forpolitical purposes and of the church
by the state—authentic concerns after fascism
and Nazism. In the United States,
meanwhile, a kind of new political Augustinianism
has taken root, with radical orthodoxy and the
recent shift in the reception of Vatican II undoing
the reframing of the relationship between the
temporal and the supernatural that the council
, along with Gaudium et spes, had introduced.
Lionel:
He is still referring to Vatican Council II
interpreted with the new theology, the
Cushingite theology, in which hypothetical
cases are assumed to be physically known
and visible.
Then it is concluded that these explicit
cases ( of people in Heaven) are practical
exceptions to the old ecclesiology and the
dogma EENS (Feeneyite) .
He is still referring to Vatican Council II
interpreted with the new theology, the
Cushingite theology, in which hypothetical
cases are assumed to be physically known
and visible.
Then it is concluded that these explicit
cases ( of people in Heaven) are practical
exceptions to the old ecclesiology and the
dogma EENS (Feeneyite) .
________________________________
The second impression concerns the ecclesiological
consequences of two different visions of modernity.
consequences of two different visions of modernity.
Lionel:
There are two different ecclesiologies.
One is Feeneyite and the other is
Cushingite.A Feeneyite interpretation
of EENS would be a rejection of
Massimo Faggioli and the Commonweal
interpretation of modernity
and reality.
There are two different ecclesiologies.
One is Feeneyite and the other is
Cushingite.A Feeneyite interpretation
of EENS would be a rejection of
Massimo Faggioli and the Commonweal
interpretation of modernity
and reality.
__________________________________
Some presenters spoke in favor of the possibility
the Church could engage constructively with
secular culture in a pluralist society. Hans Joas
offered an analysis of pluralism (following
Charles Taylor’s A Secular Age) in which the
Church has to work with, learning
what “genuine pluralism” means, in the sense
of taking others seriously.
Some presenters spoke in favor of the possibility
the Church could engage constructively with
secular culture in a pluralist society. Hans Joas
offered an analysis of pluralism (following
Charles Taylor’s A Secular Age) in which the
Church has to work with, learning
what “genuine pluralism” means, in the sense
of taking others seriously.
Lionel:
The Feeneyite interpretation of Vatican
Council II would be saying that all non
Catholics, including most immigrants,
are on the way to Hell,without 'faith and
baptism'. This would be going back to the
old ecclesiology on salvation.So in a pluralist
society we would be saying that the Catholic
Church teaches in Vatican Council II
( Feeneyite) that the ecclesiology of the
Catholic Church is still exclusivist.
The Feeneyite interpretation of Vatican
Council II would be saying that all non
Catholics, including most immigrants,
are on the way to Hell,without 'faith and
baptism'. This would be going back to the
old ecclesiology on salvation.So in a pluralist
society we would be saying that the Catholic
Church teaches in Vatican Council II
( Feeneyite) that the ecclesiology of the
Catholic Church is still exclusivist.
_________________________________
(At the beginning of June, Joas gave a long interview
to the most important cultural weekly in Germany,
Die Zeit, in which he criticized the country’s
generous policy of welcoming immigrants but
more forcefully bemoaned the impossibility of
honest debate on immigration without being
accused of nationalism or racism.)
to the most important cultural weekly in Germany,
Die Zeit, in which he criticized the country’s
generous policy of welcoming immigrants but
more forcefully bemoaned the impossibility of
honest debate on immigration without being
accused of nationalism or racism.)
Lionel: Die Zeit like other German
publications interpret Vatican Council
II with Cushingism.
publications interpret Vatican Council
II with Cushingism.
_________________________________
Patrick Riordan (Heythrop College) also
advocated for engagement with secular society
in a paper that presented an interpretation of
Augustine’s ecclesiology as not necessarily hostile
to “the earthly city.”
advocated for engagement with secular society
in a paper that presented an interpretation of
Augustine’s ecclesiology as not necessarily hostile
to “the earthly city.”
Lionel: Heytrop College is Cushingite.
So the interpretation of Augustine's
ecclesiology would also be Cushingite.
Augustine can be intepreted with
Feeneyism.He was a Feeneyite.
So the interpretation of Augustine's
ecclesiology would also be Cushingite.
Augustine can be intepreted with
Feeneyism.He was a Feeneyite.
____________________________________________
Similarly, Bryan Hehir—who could not be at the
conference but whose paper, “Church
State and Church World: The Narrative Since
Vatican II” was one of the best—defended the
intuitions of John Courtney Murray and Vatican
II, and Gaudium et spes, which he believes is
still valid in facing the pluralism of today.
conference but whose paper, “Church
State and Church World: The Narrative Since
Vatican II” was one of the best—defended the
intuitions of John Courtney Murray and Vatican
II, and Gaudium et spes, which he believes is
still valid in facing the pluralism of today.
Lionel:
The narrative of John Courtney Murray
was Cushingism. He was accompanied
by Cardinal Richard Cushing in
implementing the objective error in
the second part of the Letter of the
Holy Office 1949 to the Archbishop of
Boston.
The narrative of John Courtney Murray
was Cushingism. He was accompanied
by Cardinal Richard Cushing in
implementing the objective error in
the second part of the Letter of the
Holy Office 1949 to the Archbishop of
Boston.
_______________________________________
But the most impressive contribution came
from Cardinal Reinhard Marx (archbishop of
Munich and Freising, president of the German
bishops’ conference, and member of the council
of nine cardinals created by Pope Francis in April
2013). Cardinal Marx said, among
other things, that it “is not possible to imagine
the future of the church without
reference to the history of freedom.” He
stated that the encounter of the church
with secularity is inevitable: “The state must
be secular. Middle Eastern Christians
tell us: the future is a secular state.”
Lionel:
With Vatican Council II ( Feeneyite)
we are back to the old ecclesiology
and the old interpretation of the
dogma EENS. It was upon this old
ecclesiology, that it was not postulated
that all political laws must have as its
center Jesus Christ as known in the
Catholic Church. So there was no
separation of Church and State.
With Vatican Council II ( Feeneyite)
we are back to the old ecclesiology
and the old interpretation of the
dogma EENS. It was upon this old
ecclesiology, that it was not postulated
that all political laws must have as its
center Jesus Christ as known in the
Catholic Church. So there was no
separation of Church and State.
With Vatican Council II( Feeneyite) the
narrative can change. We can call for
a separation of secularism and State.
narrative can change. We can call for
a separation of secularism and State.
_______________________________________
He emphasized that the debate on freedom and
pluralism is passé: “In this world, the
present political challenge is not about
freedom, but identity and security.” The
church cannot give up the effort to be a
public church—it “cannot be like a castle
looking at what the world is doing.”
pluralism is passé: “In this world, the
present political challenge is not about
freedom, but identity and security.” The
church cannot give up the effort to be a
public church—it “cannot be like a castle
looking at what the world is doing.”
The third impression is related to Brexit
and concerns the historical-theological
trajectory of Catholicism. The simultaneity
of the Dublin conference and Brexit made
me think about the tight relationship
between development of Catholic theology
(especially ecclesiology) in the 20th century
and concerns the historical-theological
trajectory of Catholicism. The simultaneity
of the Dublin conference and Brexit made
me think about the tight relationship
between development of Catholic theology
(especially ecclesiology) in the 20th century
Lionels: He is referring to the new
theology which emerged
with the objective error made in the
second part of the Letter of the Holy
Office 1949 and the error being
accepted by the magisterium.
theology which emerged
with the objective error made in the
second part of the Letter of the Holy
Office 1949 and the error being
accepted by the magisterium.
________________________________________
and the development of Catholicism
from multinational to truly internationalist
/globalist.
from multinational to truly internationalist
/globalist.
Lionel:
With Cushingism, the dogma EENS
and the old ecclesiology
was made obsolete.
With Cushingism, the dogma EENS
and the old ecclesiology
was made obsolete.
_________________________________________
Catholic support for the European project
after World War II (from Pius XII to the most
important politicians of the Christian-Democratic
parties governing Europe after 1945) was part
of the transition from the nationalist, romantic
roots of the theological ressourcement between
the mid-19th century and the 1920s and ’30s. At
Vatican II, Catholic theology internationalized
what had been born as expressions of national
movements during the previous century
(adoption of the vernacular; the new role of
national bishops’ conferences; anti- Curia
sentiment; anti-capitalist, anti-democratic,
and anti-liberal Catholic social movements, etc.).
after World War II (from Pius XII to the most
important politicians of the Christian-Democratic
parties governing Europe after 1945) was part
of the transition from the nationalist, romantic
roots of the theological ressourcement between
the mid-19th century and the 1920s and ’30s. At
Vatican II, Catholic theology internationalized
what had been born as expressions of national
movements during the previous century
(adoption of the vernacular; the new role of
national bishops’ conferences; anti- Curia
sentiment; anti-capitalist, anti-democratic,
and anti-liberal Catholic social movements, etc.).
Lionel:
The new Catholic theology was
based on hypothetical cases
being objectively known. We can
avoid this error. We are then back
to the old ecclesiology.
The new Catholic theology was
based on hypothetical cases
being objectively known. We can
avoid this error. We are then back
to the old ecclesiology.
______________________________________
The internationalist quality of Pacem in
terris and Gaudium et spes was a turning
point in doctrine concerning the state and
government in Catholic theology, and also
a response to the most powerful
internationalism of the second half of the
century, Communism. At Vatican
II, Catholicism became an advocate of
globalization, which John XXIII had called
in the opening speech of the council in
1962 “a new order of human relations.”
terris and Gaudium et spes was a turning
point in doctrine concerning the state and
government in Catholic theology, and also
a response to the most powerful
internationalism of the second half of the
century, Communism. At Vatican
II, Catholicism became an advocate of
globalization, which John XXIII had called
in the opening speech of the council in
1962 “a new order of human relations.”
Lionel: Catholicism is still the same
when the Cushingite
mistake in theology is avoided
today.
when the Cushingite
mistake in theology is avoided
today.
____________________________________
Now, it all depends what kind of globalization we
are talking about—that is, what kind of
relationship there is between the globalization
/modernization of the Catholic church at
Vatican II and the technocratic globalization
of capitalism that came after Vatican II.
are talking about—that is, what kind of
relationship there is between the globalization
/modernization of the Catholic church at
Vatican II and the technocratic globalization
of capitalism that came after Vatican II.
Lionel:
Vatican Council II ( Feeneyite)
would be a king of Brexit.
It would be calling for an
exit from Vatican Council
II(Cushingite).
Vatican Council II ( Feeneyite)
would be a king of Brexit.
It would be calling for an
exit from Vatican Council
II(Cushingite).
______________________________________
In this sense, Brexit can be seen as a
subset of the debate on Vatican II and
the post-Vatican
II period, at least among Catholics. It’s
no secret that Catholics and the Catholic
bishops of Britain were deeply divided
over Brexit, and that for many
conservative Catholics in Britain
opposition to the EU and to Vatican
II has similar roots.
subset of the debate on Vatican II and
the post-Vatican
II period, at least among Catholics. It’s
no secret that Catholics and the Catholic
bishops of Britain were deeply divided
over Brexit, and that for many
conservative Catholics in Britain
opposition to the EU and to Vatican
II has similar roots.
Lionel:
Catholic bishops in England
interpet Vatican Council II
and EENS with Cushingism.
This is their liberal position.
Catholic bishops in England
interpet Vatican Council II
and EENS with Cushingism.
This is their liberal position.
They support the Left.
_____________________________________
Traditionalist Catholics who today reject
“the new order”—in terms of economic
and social exclusion, as well as of the
dominance of what Francis in Laudato
si’ called “the technocratic paradigm”
—tend to put Vatican II and the EU
together in one category of
internationalization and globalization;
“the new order”—in terms of economic
and social exclusion, as well as of the
dominance of what Francis in Laudato
si’ called “the technocratic paradigm”
—tend to put Vatican II and the EU
together in one category of
internationalization and globalization;
Lionel:
This would be true only if Vatican
Council II and EENS are interpreted
with Cushingism.
This would be true only if Vatican
Council II and EENS are interpreted
with Cushingism.
The traditionalists, and all
Catholics, can affirm the exclusivist
eccclesiolgy and also accept
Vatican Council II and EENs.This
is the Catholic Faith before
and after Vatican Council II.
They can live this traditional
theology, traditional
Catholicism, even in a new order.
They can continue
to work for the Social Reign of
Christ the King based on
Vatican Council II and EENS
being Feeneyite.
Catholics, can affirm the exclusivist
eccclesiolgy and also accept
Vatican Council II and EENs.This
is the Catholic Faith before
and after Vatican Council II.
They can live this traditional
theology, traditional
Catholicism, even in a new order.
They can continue
to work for the Social Reign of
Christ the King based on
Vatican Council II and EENS
being Feeneyite.
____________________________________
they choose a traditional, pre-global
church and a nation-state (even though
this fallback on the nation-state is for
them theologically not unproblematic)
church and a nation-state (even though
this fallback on the nation-state is for
them theologically not unproblematic)
Lionel:
With Vatican Council II and EENS
being Feeneyite there
is no change in Church
ecclesiology before and after
Vatican Council II.
With Vatican Council II and EENS
being Feeneyite there
is no change in Church
ecclesiology before and after
Vatican Council II.
_____________________________________
as opposed to the larger framework of a
globalized ecclesial context and a European
political union.
globalized ecclesial context and a European
political union.
Lionel:
In the 'globalised ecclesial
context' Catholics would still
be saying all non Catholics
are on the way to Hell
( AG 7, LG 14) and outside
the Church there is no
salvation, as was taught by
the 16th century missionaries.
In the 'globalised ecclesial
context' Catholics would still
be saying all non Catholics
are on the way to Hell
( AG 7, LG 14) and outside
the Church there is no
salvation, as was taught by
the 16th century missionaries.
___________________________________
It is an opposition to a much more complex
world, politically and theologically, and to the
modern, globalized attitudes toward
vulnerable life, marriage, family, subsidiarity,
immigration, war, and peace.
world, politically and theologically, and to the
modern, globalized attitudes toward
vulnerable life, marriage, family, subsidiarity,
immigration, war, and peace.
Lionel:It would be responding
to the world with traditional
Catholicsm,with no compromise
in theology and doctrines.
to the world with traditional
Catholicsm,with no compromise
in theology and doctrines.
_________________________________
It is an opposition that puts back into question
the Catholic perception of political power, and
in particular the church’s perception of the
sovereignty of the nation-state and of
international/supranational institutions.
the Catholic perception of political power, and
in particular the church’s perception of the
sovereignty of the nation-state and of
international/supranational institutions.
Lionel:
In a nation-state or/and with
supranation institutions the
ecclesiology of the Church
would still support the Social
Reign of Christ the King and
the non separation of
Church State in a nation
state framework or a global
poltical concept.This
would be the theological
understanding of Church
with magisterial
documents interpreted
with Feeneyism
and not Cushingism as
a theology.
In a nation-state or/and with
supranation institutions the
ecclesiology of the Church
would still support the Social
Reign of Christ the King and
the non separation of
Church State in a nation
state framework or a global
poltical concept.This
would be the theological
understanding of Church
with magisterial
documents interpreted
with Feeneyism
and not Cushingism as
a theology.
___________________________________
Brexit will have an impact on how European
Catholicism engages the European project.
(This is not so different from how American
Catholics—at different levels, with different
responsibilities—may or may not engage
with Donald Trump as the GOP’s probable
presidential nominee.)
Catholicism engages the European project.
(This is not so different from how American
Catholics—at different levels, with different
responsibilities—may or may not engage
with Donald Trump as the GOP’s probable
presidential nominee.)
Lionel:
Catholics could demand for an
exit from the Leftist concept of
Vatican Council II supported by
Commonweal, since now they
have a choice. The choice
is a rational interpretation
of Vatican Council II.
Catholics could demand for an
exit from the Leftist concept of
Vatican Council II supported by
Commonweal, since now they
have a choice. The choice
is a rational interpretation
of Vatican Council II.
________________________________
The current crisis in the EU exposes a theological
crisis within Catholicism, which not long
ago—between World War II and
Vatican II—accepted and contributed
significantly to the legitimacy of both
the nation-state and of
international/global institutions.
crisis within Catholicism, which not long
ago—between World War II and
Vatican II—accepted and contributed
significantly to the legitimacy of both
the nation-state and of
international/global institutions.
Lionel:
The theological crisis began
when a new innovative
theology, based on philophical
subjectivism was introduced
into the Church by the
magisterium.
It was then made the
dominant reasoning
in Vatican Council II.
There are passages
in Vatican Council II which
appear ambigous,
since they are Cushingite
passages.
We only have to interpret
these Cushingite passages
assuming hypothetical cases
are no explicit exceptions
to EENS( Feeneyite).
We are then back to
the old ecclesiology.
The theological crisis began
when a new innovative
theology, based on philophical
subjectivism was introduced
into the Church by the
magisterium.
It was then made the
dominant reasoning
in Vatican Council II.
There are passages
in Vatican Council II which
appear ambigous,
since they are Cushingite
passages.
We only have to interpret
these Cushingite passages
assuming hypothetical cases
are no explicit exceptions
to EENS( Feeneyite).
We are then back to
the old ecclesiology.
____________________________________
Socialist-communist internationalism is
dead, but it is not clear how Catholic
internationalism will be able to challenge
the globalism of the technocratic paradigm.
dead, but it is not clear how Catholic
internationalism will be able to challenge
the globalism of the technocratic paradigm.
Lionel:
Catholic internationalism
based upon an ecclesiology
which is the same before
and after Vatican Council II.
Catholic internationalism
based upon an ecclesiology
which is the same before
and after Vatican Council II.
-Lionel Andrades
d without UN approval. In the la
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