Posted on 03/30/2003 12:41:35 PM PST by NYer
By Stephen Hand
Back in 1999, on the 14th of May, according to the Patriarch of the Chaldeans, at the end of an audience between the Pope and some delegates of the Islamic Shiite and Sunni factions, the Pope bowed as “a sign of respect” toward a copy of the Koran which was presented to him as a gift. When the book was officially “presented to him,” the Pope, perhaps a bit perplexed concerning the appropriate protocol for such an official gesture, kissed it; again, as a “sign of respect toward the 34 million followers of Islam”. The event was reported by the Fides news service. It turned out to be more controversial a sign than the Pope and Vatican ever expected, since both Neomodernist and Integrist reactionaries pounced on it. The former to suggest that all religions were essentially one, and the latter to suggest that the Pope had, well, er, left the Faith.
Both, of course, were utterly wrong, and both---who are temperamentally and psychologically joined at the hip in not a few ways---refused to look long at the Church’s actual teachings, the texts which clearly explain what the Church’s attitude toward other religions is-----and is not.
It is the reaction of the latter which concerns us here.
Every religion, sadly, has its Pharisees, the ones who are more royal than the king, the (only) “true” believers. It is an attitude, a psychological type, which comes in degrees of severity and is tied up with legalism, a preference for the letter as opposed to the spirit of the law. What the Taliban is to Islam, Integrism approximately is to Catholicism.
Pharisees, thinking themselves the only true observers of the law, love to debate, to bait and trap the unwary victim, as they tried to do with our Lord on many an occasion. This attitude finds its logical completion in the Essenes who broke off entirely from the Temple (unlike Jesus, His Mother and St. Joseph) and fled to the desert proclaiming themselves the true temple, the remnant of Israel. They are, it is obvious, seldom aware of the pride which feeds such behavior or the logs in their own eyes.
In Catholicism, if the Neo-modernists are the Saducees, i.e., the rationalists who tend to doubt articles of Faith, then the Integrists are very clearly our modern Pharisees, the ones who fancy themselves the true interpreters of the “fathers” and of the letter of the law.
The Pharisee wants an easy, hyper-logical world, a world of airtight Yes-No compartments, where people are either “in” or “out”. In Our Lord’s day they considered Jesus lax with sinners and heathen, dubious in doctrine, fickle regarding the inviolable law. They viewed him with suspicion and ultimately felt he had to be removed altogether. They preferred a religion where the question of the "spirit," or the heart of the law----the ultimate telos / goal to which the law tends----was not welcome, despite the warnings of the major and minor prophets. For the Pharisee it is easy: The woman sinned against her husband? Stone her. The Pope kissed the Koran? Throw him out, follow the law. Such is the spirit of the Pharisee, then and now.
The Pharisee is more comfortable with executing judgment than mercy which is considered a complicating factor. He prefers a simple world where one always knows what to do. That makes debating easier; and our modern Pharisee loves to debate. He wakes up in the morning and aims straightway for the computer to either engage the debate or aid his fellows in it. His religion often exists in chat rooms or on email lists where he seeks to draw the first blood. Mercy is like an ‘X’ in the equation of justice and makes the Pharisee uncomfortable. Just the same with love and the kind of religion as described in Isaiah 58 or Matt 5-7. Such concepts complicate their neat rule book (though most of these guys have never been trained in Catholic theology and hermeneutics).
The Pope Kissed the Koran
The Pope kissed the Koran. Our new version Pharisee immediately salivates. He is ready to pounce and add such an indictable emblem to his files. And what does it prove? That the Pope is a secret Muslim maybe? That the Pope doesn’t believe in Jesus Christ maybe? That the Pope is a relativist, perhaps? A syncretist for sure? That all religions are one in the Pope’s mind? The Pope also kisses the ground upon landing in various countries on pastoral visits. A secret pantheist?
The Pope, of course, teaches the very opposite everywhere. The facts are well known, if one would take the time to learn. Yet the Pharisee has a penchant for turning ones eyes from anything that will reveal his opinion to be an absurdity. Even authoritative texts matter little if they can be simply brushed under the rug of bigotry.
Yet facts are stubborn. The gesture of the Pope by no means indicates syncretism, relativism, or anything of the sort. Cynical Integrists simply seek to make hay of it, as they do of everything else. It is the way of the Pharisee. That way they sell their papers to the gullible. They would rather not believe that the kiss was merely a gesture, as one would bow before a king, or a President, or even kiss the Pope’s ring. They would rather put the worst and most absurd construction on it, like with everything else. Had they been there they would have sent the Three Wise Men---heathens---packing; the Roman Centurion whom our Lord helped too (pagan). And the good Samaritan would have been viewed very simply as a dismal heretic. I know rigroist Feeneyites who must first baptise (in their minds) the good thief on the Cross before they will concur with our Lord's pronouncement concerning him. Legalism...
I adduce the following texts, from innumerable others, not for debate, but to show those confused by them that the Pope’s teaching is nothing like the accusations and framing of the Integrists.
For the Holy Father, dialogue does not substitute for evangelism/mission, but is a part of that mission of evangelism, divorced from neither love nor truth.
The emphasis is mine throughout below.
NOSTRA AETATE
2. From ancient times down to the present, there is found among various peoples a certain perception of that hidden power which hovers over the course of things and over the events of human history; at times some indeed have come to the recognition of a Supreme Being, or even of a Father. This perception and recognition penetrates their lives with a profound religious sense. Religions, however, that are bound up with an advanced culture have struggled to answer the same questions by means of more refined concepts and a more developed language. Thus in Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from the anguish of our human condition either through ascetical practices or profound meditation or a flight to God with love and trust. Again, Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination. Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims, and ever must proclaim Christ "the way, the truth, and the life" (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself.(4)
55. Inter-religious dialogue is a part of the Church's evangelizing mission. Understood as a method and means of mutual knowledge and enrichment, dialogue is not in opposition to the mission ad gentes; indeed, it has special links with that mission and is one of its expressions . This mission, in fact, is addressed to those who do not know Christ and his Gospel, and who belong for the most part to other religions. In Christ, God calls all peoples to himself and he wishes to share with them the fullness of his revelation and love. He does not fail to make himself present in many ways, not only to individuals but also to entire peoples through their spiritual riches, of which their religions are the main and essential expression, even when they contain "gaps, insufficiencies and errors."(98) All of this has been given ample emphasis by the Council and the subsequent Magisterium, without detracting in any way from the fact that salvation comes from Christ and that dialogue does not dispense from evangelization.(99)
In the light of the economy of salvation, the Church sees no conflict between proclaiming Christ and engaging in interreligious dialogue. Instead, she feels the need to link the two in the context of her mission ad gentes . These two elements must maintain both their intimate connection and their distinctiveness ; therefore they should not be confused, manipulated or regarded as identical, as though they were interchangeable
CDF’s Dominus Iesus: See CDF document here
4. The Church's constant missionary proclamation is endangered today by relativistic theories which seek to justify religious pluralism, not only de facto but also de iure (or in principle). As a consequence, it is held that certain truths have been superseded; for example, the definitive and complete character of the revelation of Jesus Christ, the nature of Christian faith as compared with that of belief in other religions, the inspired nature of the books of Sacred Scripture, the personal unity between the Eternal Word and Jesus of Nazareth, the unity of the economy of the Incarnate Word and the Holy Spirit, the unicity and salvific universality of the mystery of Jesus Christ, the universal salvific mediation of the Church, the inseparability — while recognizing the distinction — of the kingdom of God, the kingdom of Christ, and the Church, and the subsistence of the one Church of Christ in the Catholic Church.
6. Therefore, the theory of the limited, incomplete, or imperfect character of the revelation of Jesus Christ, which would be complementary to that found in other religions, is contrary to the Church's faith. Such a position would claim to be based on the notion that the truth about God cannot be grasped and manifested in its globality and completeness by any historical religion, neither by Christianity nor by Jesus Christ.
7. ...Thus, theological faith (the acceptance of the truth revealed by the One and Triune God) is often identified with belief in other religions, which is religious experience still in search of the absolute truth and still lacking assent to God who reveals himself. This is one of the reasons why the differences between Christianity and the other religions tend to be reduced at times to the point of disappearance.
Most critical to our concern:
8. The hypothesis of the inspired value of the sacred writings of other religions is also put forward. Certainly, it must be recognized that there are some elements in these texts which may be de facto instruments by which countless people throughout the centuries have been and still are able today to nourish and maintain their life-relationship with God. Thus, as noted above, the Second Vatican Council, in considering the customs, precepts, and teachings of the other religions, teaches that “although differing in many ways from her own teaching, these nevertheless often reflect a ray of that truth which enlightens all men”.23
The Church's tradition, however, reserves the designation of inspired texts to the canonical books of the Old and New Testaments, since these are inspired by the Holy Spirit.24 Taking up this tradition, the Dogmatic Constitution on Divine Revelation of the Second Vatican Council states: “For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit (cf. Jn 20:31; 2 Tim 3:16; 2 Pet 1:19-21; 3:15-16), they have God as their author, and have been handed on as such to the Church herself”.25 These books “firmly, faithfully, and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures”.26
Nevertheless, God, who desires to call all peoples to himself in Christ and to communicate to them the fullness of his revelation and love, “does not fail to make himself present in many ways, not only to individuals, but also to entire peoples through their spiritual riches, of which their religions are the main and essential expression even when they contain ‘gaps, insufficiencies and errors'”.27 Therefore, the sacred books of other religions, which in actual fact direct and nourish the existence of their followers, receive from the mystery of Christ the elements of goodness and grace which they contain.
It is very clear, then, that neither the Pope nor Vatican II promotes doctrinal relativism, much less syncretism. This is why the neo-modernists consider the Pope a veritable inquisition. They can read. Yet the joyless Integrist can be counted on to always put the worst possible construction on any event or text (even if they usually prefer to simply ignore than compare texts). Thus they alleviate some of their anxiety for airtight security, even if it means fleeing from the vulnerability and suffering of the cross in our time. The Integrist is never so gleeful as when in [the diversion of] debate. Those of us who have known them intimately consider this one of their most striking and constant characteristics. To debate them is to feed their pride. Better to sincerely pray for them often. It is tragic beyond words when truth itself is inconsequential to the act of debating.
The Church, then, rejects nothing which is good, true or holy in other religions, but condemns all syncretistic theology as it did with Frs. Anthony de Mello's and Tissa Balasuriya's writings; see also the CDF's warnings to the bishops of India regarding syncretism and erroneous christologies; also its warnings about eastern meditation, etc.
We do "good" works because we are saved..not to be saved. They are the fruit produced by His grace. They are HIS works in us ,not ours by our design , and He is pleased with HIS works
Eph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
The Judgenment at the end will be a judgement of rewards..the tares will already be burned..ET when you die and go to heaven and God asks why you should be given admittance what will you say?
ACTIONS-DEEDS-WORKS-BEHAVIOR
GRACE FAITH BELIEF FRUIT
Why send missionaries? Why attempt to convert them
Jhn 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Act 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
1Jo 5:11 And this is the record, that God hath given to us eternal life, and this life is in his Son.
1Jo 2:23 Whosoever denieth the Son, the same hath not the Father: [(but) he that acknowledgeth the Son hath the Father also].
Jhn 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
Jhn 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
1Cr 3:11 For other foundation can no man lay than that is laid, which is Jesus Christ.
I appreciate the point that we're called to express our (agape) love constantly in thought, word and deed, and that the Book of Life is not an accounting ledger.
My only point is that God has mercy on those who are merciful, even if they call Him Allah.
I appreciate the point that we're called to express our (agape) love constantly in thought, word and deed, and that the Book of Life is not an accounting ledger.
My only point is that God has mercy on those who are merciful, even if they call Him Allah.
Every morning when we awake from sleep, we partake of God's mercy ... for some others did not awaken.
In this sense, God bestows general mercies upon all the world each and every day.
That God even gives us the opportunity to know Him is a mercy extended to us.
That God responds with mercy to the demonstration of human kindness is evident in our world today ... but this does not necessarily extend so as to require God to show ultimate mercy when He sits in final judgement.
That He has provided us with all we need to avoid final condemnation is mercy above and beyond anything we else we will see in this life.
For us to receive this final installment of His mercy, God requires that we come to know and love Him ... as He is. To persist in mis-identifying God (not only in Name, but as to His attributes, as well) is equivalent to calling out another's name in the midst of intimate relations with one's spouse.
Why send missionaries? Why attempt to convert them?To my of thinking, teaching by example and missionary work are not mutually exclusive.
For us to receive this final installment of His mercy, God requires that we come to know and love Him ... as He is.You mean, as a man? : )
For us to receive this final installment of His mercy, God requires that we come to know and love Him ... as He is.
You mean, as a man?
I am not sure that I am following your line of thinking here ...
Bad works will not show faith. While Good works will. Good works will automatically show your faith. Meanwhile faith isn't always supported with good works.
Same thing goes for where Paul says that the law is dead. Jesus tells us otherwise. And so does James. Again, since James is in charge after the crucifixtion, I'll take his word over Paul's, especially Jesus tells us that the law will be in effect until the heavens and the earth pass away.
Interesting things in Obadiah:
7 All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.
I think this might mean (confederacy.. is there a group of Arab nations, some type of formal name? I think there is, I just can't think of it right now) but this group that supposedly stands together may sell them out)
10 For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
I think this goes back to when Esau wanted food and traded his birthright for food. Later he was resentful over this, even though it was his own fault. Responsibility for his actions. Revenge for Jacob having the birthright that Esau trade away.
I am not sure that I am following your line of thinking here ...I mean that if "God requires that we come to know and love Him ... as He is," and God is a man (by which I mean a divine person with a human nature), then by loving our fellow man, we are loving God ... as He is ... whether we realize it or not. To me, it's just one of those mysteries of the Incarnation that we can contemplate but never comprehend.
Gee, I thought someone posted that Paul said to forget about works lest any man boast. What's up with Jesus telling us to let others see our good works????
John 10:38
But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.
This one makes it look like works come before faith and that works are more important. Though you believe not me... BELIEVE THE WORKS.
Galatians 2:16
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
You'll notice here that he keeps negating the 'works of the law'. Why is he over riding God's Commandments? Paul also calls the law a curse. Jesus didn't. Jesus encouraged people to keep the commandments for salvation.
Matthew 19
17 And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.
Luke 10: 25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
26 He said unto him, What is written in the law? how readest thou?
So, here we have Jesus telling us what is required for eternal life. Keeping the law, following the commandments. Works, actions, behavior.
That's why your expected to live your life following the commandments, doing good works every day, not just once, to live your life, emulating Jesus (as best you humanly can). Jesus lived a life of service to others.
He has juded us already and we have been found wanting..That is why we need a savior
That is why Jesus came. To SHOW us, through his life, how to live our lives. He showed us THE WAY.
What does Jesus mean when he says, I am the way?
the way <3598>
Lexicon Greek 3598
3598 hodos {hod-os'} apparently a root word; TDNT - 5:42,666; n f AV - way 83, way side 8, journey 6, highway 3, misc 2; 102
1) properly
1a) a way
1a1) a traveled way, road
1b) a travelers way, journey, traveling
2) metaph.
2a) a course of conduct
2b) a way (i.e. manner) of thinking, feeling, deciding
DECIDING.... CHOICES.
COURSE OF CONDUCT.... BEHAVIOR, WORKS, DEEDS, ACTIONS.
Interestingly, both men ... Paul and James, ... are quoting Moses here.
What Moses said follows ...Abraham believed God (faith) and it was accounted to him for righteousness.I'll hang with Moses ... and Paul ... since he agrees with Moses.
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