Skip to comments.Why I Returned to the Catholic Church. Part VI: The Biblical Reality
Posted on 09/06/2007 3:27:02 PM PDT by annalex
The Marian dogmas were big problems. I still thought [around 1984] the Catholic claims on Mary were outrageous. I went back and read some essays, and concluded that the Bible alone wouldn't compel acceptance of the Marian dogmas; the Bible alone wouldn't lead you to them, yet sustained theological reflection on Jesus' relationship to His mother; if you take the humanity of Jesus with the utmost seriousness, and you take Mary as a real mother, not just a "conduit," and you begin to think about motherhood and sonship, and you think about what it means to receive a body from your mother: flesh . . . God didn't make Jesus' flesh in Mary's womb; He got Mary's flesh. If God had wanted to, He could have made Jesus as He made Adam: from the dust of the earth. But He didn't. He decided He would use a human being to give Jesus His humanity. And so what kind of flesh is Jesus gonna get? If He's gonna be perfect humanity, He'd better have perfect human flesh untainted by sin. To me the Immaculate Conception, seen in that light, made sense. The Assumption also seemed to me to make a great deal of sense. There were precedents to it: Enoch and Elijah, those who rose from the dead at the time of the rending of the veil of the Temple. And if Jesus is going to give anybodye priority; if He's going to truly honor His mother and father, wouldn't He give Mary, whose flesh He received, priority in the Resurrection? So I think that's what the doctrine of the Assumption preserves. I could go on and talk forever on the distinctive doctrines of the Church.
Artificial contraception . . . Dave wanted me to go into that [I had asked a question earlier]. I had a very difficult time seeing it as good logic. The Church insists that the multiple meanings of sexual intercourse always be exercised together. Since one of the meanings is procreation and another is intimacy or the what's called the "unitive function", those things can't be separated from one another licitly. I didn't like that, because it seemed to me that if intercourse served multiple purposes, then there's no reason why, at any particular time, one purpose ought to retain priority or even exclusivity in the exercise of that act. They were both good. I think that the change came when I finally hit upon an analogy; I had to see another human act in which multiple meanings had to be exercised together, and not separately. And I thought of eating food. Food serves multiple purposes: nutrition, secondly, pleasing our senses. God likes tastes; that's why He gave us taste buds. He wants food to taste good. What do we think of a person who says, "I really like the taste of food, so I'm going to disconnect my eating of food from nutrition, and I'm just gonna taste it." Well, we call him a glutton; we call him a "junk food junkie." What do we call a person who says, "I don't care about what food tastes like; I'm just gonna eat for nutrition's sake." We call him a prude or we have some other name for him. We think that they're lacking in their humanity. That helped me in understanding sexual intercourse. I think it's sinful just to eat for the taste, or merely for the nutrition, because you're denying the pleasure that God intended for you to receive, in eating good food. I say the same thing with sexual intercourse. You're sinful if you separate the multiple meanings of it. If you procreate simply to make babies, and you don't enjoy the other person as a person, I think that's sinful, and I think that if you merely enjoy sexual intimacy and pleasure, and are not open to sharing that with a third life: a potential child, then you're denying the meaning of sexual expression. That was a continuing realization that the Catholic Church had been there before me.
When I learned that you [me] were interested in the Catholic Church, it was kind of funny, because by that time I had been pursuing this on my own, and feeling like I was a little bit odd. So it was good for me, . . . I was their pastor for a while at Shalom, and Dave and Judy and Sally and I have known each other for many years, and I've always liked Dave and Judy. We've had some disagreements at times over the years, and a little bit of even, "combat," but I always was fond of them, because I always recognized them as people who were willing to live out their convictions, and that always means a lot to me. I like to be surrounded by people like that because it's very easy to just live in your head and not get it out onto your feet. So I knew that they were committed to living a Christian life. They were interested in simple living, and interested in alternate lifestyle. They saw themselves as being radical Christians. And I always liked that. So even when we disagreed, I was always fond of them, in that I respected what they were doing. So it was heartening to me, to find that my return to the Church was in its own way being paralleled by Dave's acceptance of Roman Catholicism. It was a queer parallelism. When we went to see Fr. John Hardon that night, I thought it was interesting and odd that you were doing it, but I told you that night: "it seems to me there are only two choices: either Orthodoxy or Catholicism." It was reassuring. I met Catholics through rescue that I actually liked, and that was heartening.
I returned to the Catholic Church, because, for all its shortcomings (which are obvious to many evangelicals), both evangelicalism and Catholicism suffered from the same kind of "immoral equivalency." All the things that I once thought were uniquely bad about Catholicism, I also saw in Protestantism, so it was kind of a wash. I stopped asking myself all the so-called practical questions, and made the decision based on theology alone. That way I got to compare theology with theology. People love to compare the practice of one group with the theology of another. So you end up with the theology of a John Calvin versus the practice of some babushka'd Catholic woman. And it's just not fair. You gotta compare apples with apples. Evangelicals tolerate pentecostal superstition and fundamentalist ignorance, without breaking fellowship. So why criticize the Catholics for tolerating some superstition and ignorance? Evangelical churches are largely made up of small, dead, ineffectual fellowships. Two-, three-generation fellowships that have lost their reason for existence, and they just keep rollin' along. The vast percentage of evangelical churches are about 75 people. And they're not doin' much. So what's the problem if Catholic churches are full of dead people too? It's a wash. Evangelicals tolerate and even respond positively to papal figures like Bill Gothard, Jimmy Swaggart, Pat Robertson, and men whose teachings or decisions explicitly or implicitly sets the tone of the discussion and suggests and insists upon right conclusions. And these men are not just popular leaders, they are populist leaders. In other words, they often appeal to the anti-intellectual side of the uneducated. They stir up resentments between factions in the Church Politic and the Body Politic. The pope, on the other hand, is not a populist leader. You don't see the pope, in the encyclicals I've read, taking cheap shots, driving wedges between the intelligentsia and the masses; you don't see them doing cheap rhetorical tricks, like you do find among popular evangelical leaders. If the pope plays his audience, it's usually through acts of piety. He's not trying to stir up resentments.
Evangelicals are currently seeking more sense of community and international community, more accountability -- you hear more talk about confessing your sins to one another; they're looking for a way to justify the canon, visible signs of unity. Catholicism has all these things. It offers them already. And then of course evangelicals seem only to be able to preserve doctrinal purity by separating, dividing, and splitting and rupturing the unity of Christ. That's their method for maintaining the truth: divide. And that to me is the devil's tactic: "go ahead, divide 'em; it's easier to conquer them that way." Even in the area of their strength (the Bible), evangelicals are not without serious shortcomings. Matthew 16 is a great example of that. What's worse?: to omit clear biblical teaching, or to add to it? Evangelicals omit fundamental biblical teaching about Peter as the rock, about the apostolic privilege of forgiving or retaining sins. These things are not unclear. They're only unclear in the Scripture if you've adopted a certain type of theology, and then you have to dance around, doing hermeneutical gymnastics to avoid the clear intention of the verse. The binding and loosing passages in Matthew 16 and 18 are as plain as the nose on your face.
So I returned to the Catholic Church because I am absolutely convinced that the Roman Catholic Church preserves and retains (for all its shortcomings) the biblical shape of reality. It retains sacramental awareness, human mediation (which is a very prominent biblical theme which has been lost in evangelical churches), a sense of the sacred, which is present in the Scripture; and recognizes typology as having not only symbolic value, or pedagogical value, but also ontological value. It retains memorial consciousness and corporate personality, the idea of federal headship, doctrinal development. All of these things are lectures in and of themselves. But these things that people always wanna talk about (purgatory, saints, Mary), all fit into those categories. The structure of biblical reality is more present in Catholicism than any other tradition that I'm familiar with. And I'm really quite convinced that I don't have extravagant expectations, either. I think these things are really there. It's not a pipe dream.
[someone asked, "why not Orthodoxy?"]
Competing jurisdictions, which basically told me, "you need a pope." If the point is that you need a visible display of unity for the work of evangelism to have lasting success, how can you have the Russians and the Greeks fighting with one another all the time? I know conservatives and liberals fight in the Catholic Church, but it's structured in such a way as to be able to end the debate at some point. God acts infallibly through the papacy. The discussion can be settled. It can't be settled in Orthodoxy at this point. They're always fighting over jurisdictions. The laxity on divorce . . . I heard a saying recently that "your doctrine of ecclesiology will affect your doctrine of marriage, or vice versa." If you believe in divorce, then you believe in the Reformation, because you believe that Christ will divorce part of His Body. If you believe that the relationship between Christ and His bride, the Church, is indivisible, then you will believe that (among Christians, anyway) marriage is indivisible. There should be no divorce. And I think that the Orthodox are lax in that area. I think that they're too ethnic - that's probably due to a type of caesaropapism, and that their views of culture don't seem to work out very well. Those are some of the reasons. Also, it just wasn't around. Where do you go? You have to work too hard to find a place, and then you have to worry about whether they'll do it in English. I went to St. Suzanne's first of all because it was around the corner, and I believe that geography has a lot to do with community.
[I asked, "what was the very last thing that put you over the edge?"]
It was very incremental. Instead of their being one moment of decisive realization, there were moments of little pinpricks of light along the way. In one sense I crossed the line when I heard Fr. Stravinskas describing the Mass as a re-presentation of Christ's sacrifice, and I realized that the worldview that he was presenting was the worldview that I had believed for a long time, but had not been able to articulate. But I didn't know where to go from there. I think it was the same day that that happened, the one man who had been most influential on my thinking on the relationship between religion and culture during the 1980s, Richard John Neuhaus, announced that he had become a Catholic. I said, "oh my God!" His book, The Naked Public Square, really shaped my thinking on the relationship between religion and public life.
And another one would be the Scott Hahn tapes on Mary. What Scott did for me was, he managed to draw enough suggestive biblical material, that my ideas of development now could be fed from the Scripture. You have to understand that the Marian dogmas just seemed excessive. It's not that I had any intrinsic hostility to them. I thought they were kind of nice in their own way. But I didn't see the biblical precedent to it. He gave me enough biblical material to ignite a spark of hope about them, and then when I began reading the theology on them, I said, "I can receive this now." We're talking months.
I remember now: I needed reassurance. I'd forgotten all about this. What was on my mind was the work of the kingdom, and whether I could be as effective within the Catholic Church, as I could be in the Protestant church. I hadn't nailed down everything about Catholicism, but I recognized that the shape of Catholicism was a lot closer to the Bible, than a lot of what I was seeing in Protestantism. But practically speaking, you don't see Catholic evangelists out there very much. It came down to this: what justified staying apart? "What reason do I have for not being there?"
You left the Church because of a German headline? Did the headline say “Aus Seiner Gnade Allein”?
"Woe betide you!" < WHACK! >
That is like me telling you that I am the world's expert on a particular subject. I can claim all kinds of things, but that doesn't make it true. The Catholic Church can claim all kinds of things...doesn't make it true.
“They are only excluded by their own choice. There is only one church, it is One, Holy, Catholic and Apostolic. Non-Catholic Christians arent considered to have an inferior faith but they join themselves to organizations which cannot be Church because there is only one, established by Christ and protected by the Holy Spirit and it will prevail until the end of time.”
Nice little whitewash there. There is only one church, made up of all the believers of Christ, there are however denominations that make things up as they go along.
I rest my case! Hey, LiteKeeper! Go to 43 and tell it to her face!
Then run really fast!
Wouldn't it be more accurate to say that we think we have MORE of the truth? We don't have the WHOLE truth, that's fer shur. And we don't think the others have NO truth. So it has NOT proclaimed itself so baldly as the repository of truth. Blitzing out nuance obscures the point, I think.
Yeah, even in my formulation there is a self-referential, self-validating quality to the claim, but let's start by getting the declaration right. Rip us up for what we DO say, not for what we don't, okay?
Sure doesn't agree with the attitude of the bible.
Luke11:27 And it happened, as He spoke these things, that a certain woman from the crowd raised her voice and said to Him, Blessed is the womb that bore You, and the breasts which nursed You! 28 But He said, More than that, blessed are those who hear the word of God and keep it!
What is the "whitewash" , exactly?
There is only one church, made up of all the believers of Christ, there are however denominations that make things up as they go along.
Well, yes, that's the other view, and just as our asserting our view doesn't make it so, so your contradicting it doesn't make it NOT so.
I have been a pastor/teacher for 30 years. I have been confronted by many people with many ideas about the Bible and the Church. I would be more than happy to discuss the issue with her.
56 For my flesh is meat indeed: and my blood is drink indeed. 57 He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. 58 As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me. 59 This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live for ever. 60 These things he said, teaching in the synagogue, in Capharnaum.
61 Many therefore of his disciples, hearing it, said: This saying is hard, and who can hear it? 62 But Jesus, knowing in himself, that his disciples murmured at this, said to them: Doth this scandalize you?
And some walked away.
ambiguous reference intentional. ;-)
As for me (and I was ordained 30 years ago too, but I quit to become RC) I see someone like that, I just cower. YOu can't even shoot 'em! It's just not FAIR!
We discussed that before. In that passage of Luke 11 the veneration of Mary is approved and also veneration of other saints is approved on the same principle on which we venerate Our Lady: hearing and keeping the Word.
Which Church, do you think, St. Paul had in mind in 1 Tim 3:15?
Where is that prepostorousness in the Bible?
10 ... I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you; but that you be perfect in the same mind, and in the same judgment. 11 For it hath been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you. 12 Now this I say, that every one of you saith: I indeed am of Paul; and I am of Apollo; and I am of Cephas; and I of Christ. 13 Is Christ divided?
(1 Cor 1)
It does quite the opposite.
Learn to read.
Good idea...for you.
Heck, she BORE the Word of God! And she kept Him, in her womb and then as a baby. And that followed her eharing the word as delivered by Gabriel.
In other news, I would respectfully call your attention to this post in which I compare heaven to beer.