Pope Francis and the Media, Jesuits, Eastern Orthodox, Eucharist, Mary, and Pope Emeritus Benedict XVI

After Cardinal Jorge Mario Bergoglio (pictured) of Argentina was elected Pope Francis I, I found it difficult to locate much first-hand information on this first "American" Pope. Since his Wednesday election, here are some thoughts and references.

THE MEDIA'S POOR REPORTING
In the context of this papal election, the secular media, as is unfortunately often the case when reporting on the Church at all, demonstrated an inability or refusal to view the Church or office of the papacy as a theological rather than political. Even prior to Pope Francis' election, a variety of opiners expressed hope for a Pope whom would reverse Church teaching on contraception, abortion, the male priesthood, or marriage requiring a man and woman.

For example, an NBC staff writer expressed, "Pope Francis will likely keep to Catholic teachings that reject abortion and same-sex marriage, experts said Wednesday." CNN news anchor Suzanne Malveaux said, "Because we know that Benedict was very conservative when it comes to gay rights, when it comes to women being ordained in the church, when it comes to birth control. Many of those things that people are looking to and wondering if the church will, in fact, alter or adjust to the times." Similar statements are not hard to find. Any "expert" whom says the Church is not "likely" to change these teachings is, by the very assertion, not an expert on the Church.

In the minutes following Pope Francis' election, Wikipedia quickly updated the Pope Francis and Cardinal Bergoglio entries with the assertion: "Like most people, he supports the use of contraception to prevent the spread of disease." The footnote link for this claim was inaccessible. The claim itself has since been removed and remains unfounded. This misrepresentation itself was done to Pope Benedict XVI, as covered previously at The Catholic Voyager in What the Pope really said about condoms. On the Kresta in the Afternoon radio show Thursday (MP3), Dr. Janet Smith called such false rumors "wishful thinking."

To state the obvious, it is impossible for a dogmatic teaching on a matter of faith or morals to be "rejected." Sentiments such as these demonstrate a view of the papacy as a political office. Candidates go in and out, bringing to the table or legislatures whichever "laws" are determined. Such rules can be affected by a "vote." But the Church does not operate in this fashion, teaching that such truths are transcendent to manufacturing and are rather identified from reality. Such members of the media do not afford the Church the very views it professes to assert in expressing its teaching on such matters. In other words, in order to understand the Church's teachings, one at a minimum must confront the Church's own basis for those teachings.

Here is an analogy to understand the Catholic teachings on such moral dogmas as are above mentioned. To ask the Church to "reject" one of these views is tantamount to demanding that the Church "adjust to the times" and recognize that three-sided objects should be called "squares." It is, in reality, an impossibility for a square to have three sides. The Church is powerless to change that reality. If you can understand the ignorance required to demand a three-sided object be called a square, then you can understand the ignorance involved in those demanding the Church reject immutable dogma.

At a minimum, even if someone disagrees with the Church's teaching, it would be basic, prudential reporting to notify one's audience that the Church teaches that it is impossible for these teachings to be "rejected." As an apparent strategy, the media sometimes showcases a "Catholic," or perhaps even a priest or religious, whom rejects these teachings to give the impression that the issue remains unsettled in the Church. However, this belies the Church's teaching that dogma is formulated and recognized by the body of the Magisterium, that is, the Pope and bishops in union with him. Dissenters do not effect dogma. The sensibilities of unbelievers do not effect dogma.

ATTRIBUTES OF POPE FRANCIS
Pope Francis brings at least couple "new" attributes to the papacy.

• First Jesuit
• First American

Jesuit
Some Catholics are concerned by Pope Francis' status as a Jesuit. This is apparently due to a Jesuit reputation to, perhaps similar to the media, challenge Church dogma. This is not a matter I have studied extensively, but if it is true that some Jesuits have a heterodox bent, this needn't be forced onto Pope Francis as his personal characteristic. After all, Father Mitch Pacwa from EWTN, for example, is a Jesuit and has been an excellent teacher of the faith.

Regarding Pope Francis' Jesuit background are a couple quotes I've come across from respectable Catholic commentators:

An incisive thinker and intensely holy man living a devout life, it is held against him that he is a Jesuit, although he has suffered the slings and arrows of Jesuits of a more "progressive" bent. (The late Fr. Richard John Neuhaus of First Things on Cardinal Bergoglio, 2007)

He was known in Argentina as the Jesuit who lived like a Franciscan. ... He's a very different kind of Jesuit. He's an old school Jesuit. Think of Father James Schall from Argentina and you begin to get the idea. Bergoglio was persecuted by his leftist Jesuit brethren in Argentina.  There were not champagne corks popping around the corner from where I'm sitting right now at the Jesuit Generalate last night, I'm quite sure. (George Weigel, on Kresta in the Afternoon radio show, March 14, 2013 (MP3))

First American and the Eastern connection
Sometimes you might hear that Pope Francis is the first non-European pope, however, there have been three popes from Africa. One of the things that strikes me most about then-Cardinal Bergoglio's position in Argentina is in the first sentence of his Vatican bio: "Cardinal Jorge Mario Bergoglio, S.J., Archbishop of Buenos Aires, Argentina, Ordinary for Eastern-rite faithful in Argentina who lack an Ordinary of their own rite..."

For those of us hoping to reunite with the Eastern Orthodox Church, this attribute may help. It has apparently been some centuries, perhaps over 1000 years since there was an Eastern Rite pope. I have a particular affinity for a number of early saints mutually recognized by both the Catholic and Eastern Orthodox Churches, especially St. John Chrysostom from the fourth and fifth centuries, whom I have cited a number of times on this blog and in forums. There remains a mutual foundation upon which reunion can transpire.

For those whom do not know, the Eastern Orthodox Church and Catholic Churches went into schism, commonly acknowledged to have taken place in the year 1054. Now, there is a difference between Eastern Rite Catholics and Eastern Orthodox Churches, one of which is that the former are in communion with the Bishop of Rome, i.e. the pope. Though Eastern Rite Catholics are in union with the Pope, they practice different forms of the Liturgy and have non-doctrinal differences in discipline or sometimes different spiritual emphases native to different cultures, many of which are viewed as similar to the Eastern Orthodox.

Although the Catholic and Orthodox Churches are in schism, there exists between them a certain familial kinship to the point that many in each Church recognize the validity of each other's priesthood and the ultimate sacrament in each other's churches––the Eucharist.

On each side it is recognized that what Christ has entrusted to his Church--profession of apostolic faith, participation in the same sacrament, above all the one priesthood celebrating the one sacrifice of Christ, the apostolic succession of bishops--cannot be considered the exclusive property of one of our Churches. (Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church, 1993, #13)

To fortify optimism for the reunion of these two great Churches some day, the following news appeared in today's Catholic World Report:

In a historic development, it was announced today that Ecumenical Patriarch of Constantinople, Bartholomew I, will attend Pope Francis’ installation Mass in Rome March 19, the first time such an event as taken place since the Great Schism in 1054. (Catherine Harmon, Ecumenical Patriarch of Constantinople to attend Pope Francis’ installation Mass, Catholic World Report, March 15, 2013)

When something happens for the first time in almost 1000 years, something for which countless generations have prayed, there is cause for attention and hope.


THEN-CARDINAL BERGOGLIO ON THE EUCHARIST
One piece from Cardinal Bergoglio I have read over is a catechesis he preached on the Eucharist in 2008. In that catechesis, Bergoglio emphasized a critical attribute in understanding the Eucharist, and by comparison the Church, and really much of Catholic theology. That attribute is the nuptial nature of Christ's sacrifice. (See a little about this nuptial character in a prior post Christ, the bridegroom.)

The Cardinal states:

In receiving the Eucharist, we are the ones assimilated to Christ. In this manner, through giving Himself over to be eaten as Bread of life, the Lord starts making the Church. He begins transforming within His Body – in a process of mysterious and hidden assimilation as it is completely given over to the process of nourishment – at the same time, whenever this process can count with the free “yes” of the Church, that assents in faith to the Covenant offered by her Spouse, it transforms into His bride.

There is so much theology loaded into that paragraph. All members of the Church are, in a theological sense, the bride. Utilizing what Pope John Paul II called the Theology of the Body, we can recognize in the union of man and woman a figure of Christ and the Church. The Church "receives" life from Christ, so to speak. And the Eucharist is itself an image of assimilation, which we consume, which by the very form of eating communicates the merger of two entities into one. Yet, as Cardinal Bergoglio points out, unlike normal eating where food is broken down into us, with the Eucharist, we are broken down into Christ. In the sacrament, in the union with the divine Son, we, though fallen, are loved by God, and are raised up through His Son, whom condescended to us, and nuptially joined his Church by his ultimate "giving of himself" on the Cross.

The Cardinal continues, relating the matter to Mary, herself a figure of the Church:

Mary, therefore, is a model of the Covenant, between the Lord and His bride the Church, between God and each man. Model of a Covenant that is company of Love, confident and fruitful abandonment and fullness of hope that irradiates joy.

Here, the Cardinal eludes to Mary assenting to the angel Gabriel's prompt to bear the incarnate Christ, when she said, "Behold, I am the handmaid of the Lord; let it be to me according to your word." (Luke 1:38) One of the reasons Mary figures so importantly in Catholic theology is because of her role in divine revelation as figure of the Church. She sets a pattern by which the bride, the Church, is to follow. When she submits to the divine bridegroom, what is begotten? Life. We, as Church, are called to the same response, the same "yes," as Cardinal Bergoglio wrote above, and by that graced assent, life eternal is begotten.

The complementarity of bridegroom and bride itself relates to the dogmas discussed earlier. A marriage only exists if the "ingredients" of man and woman are joined. This is visible in the natural world, that only a male and female union "bears fruit" in the form of life. The Church has recognized also the spiritual reality of these complementary genders, which effect a true marriage. The matter of contraception is pertinent here as well. In the marriage, the marital act is seen as the giving of the self to the other. Jesus demonstrated the bridegroom's part when he extended his arms and literally gave all of himself to his bride. When a contraceptive is introduced, part of the self is withheld, especially one's fertility, and perhaps other factors such as a willingness to sacrifice with the other to raise a child, which itself fosters the objectification of the other (as predicted by Pope Paul VI in Humana Vitae in 1968). In a way, the denial of the necessary ingredients of man and woman in a marriage is an attack on the Eucharist.

In another letter from 2010, Cardinal Bergoglio wrote emphatically to protect the complementary genders necessary for the institution of marriage.

A THOUGHT ON POPE EMERITUS BENEDICT XVI
The future of the Church promises to be, at the very least, fascinating. It has literally been centuries since a retired Pope lived in concert with a current Pope. It must have been an intriguing experience for Pope Emeritus Benedict XVI to experience the election of his own successor, especially in a world of technology where he could, if he did choose to, watch the dramatic events of the past week unfold. Pope Francis has already spoken on the phone with his great predecessor, and still plans to meet with him in the future. Pope Benedict himself welcomed a large community of Anglicans, themselves a "liturgical" Church, even if the Catholic Church does not recognize the validity of their priesthood or Eucharist. Such acts at that by Pope Benedict might that serve as the needed springboard for ecumenism and reunion with the Eastern Orthodox Church. If we do not see reunion in this generation, future generations may look back to Pope Benedict XVI as a catalyst.

3 great quotes about Pope Benedict XVI

Earlier this month, TCV shared 7 great quotes from Pope Benedict XVI. Now that Benedict is Pope-Emeritus Benedict XVI, I thought I'd share a few excellent quotes about the Pope's legacy and character. There is no commentary this time, just some bold added by me that stood out. These are in no particular order.

1. The Catholic Church is going to lose the greatest papal preacher since Pope Gregory the Great in the sixth century. That's a judgment I am prepared to seriously defend. Benedict XVI is the greatest papal homilist, the greatest preacher, since Gregory the Great. And I wouldn't doubt that 200 years from now, in the Office of Readings and Liturgy of the Hours, there will be selections from the homilies of Benedict XVI as there are selections from the homilies of Gregory the Great or Leo the Great or John Chrysostom...  (George Weigel, February 22, 2013, on the radio show A Closer Look with Sheila Liaugminas (MP3))
   
   
2. One of the great legacies of Benedict XVI which I've not heard people speak about except myself, of course maybe I'm wrong, is the appointment of bishops. ... Under Benedict XVI, we've had quite consistently, across this country anyway, outstanding bishops. ... We've got young bishops and archbishops here. And I think the great legacy of Benedict XVI has been incredibly good appointments of bishops. And why is that important? Because the Pope can't run everything, but bishops run their diocese and especially the seminaries. And so we're seeing, and we'll see in the future, better, stronger seminaries, better stronger young priests. (Fr. Joseph Fessio on Kresta in the Afternoon, Feb. 11, 2013, hour 1 (MP3))


3. [V]arious encounters left me with very strong impressions about the personality of this remarkable man. One thing is certain: he is definitely not the sort of Prelate who enjoys the limelight. ... Benedict XVI was not a politician. I am personally convinced that he did not want to be elected, and that like Pius X he accepted this glorious burden under the Cross. ... No doubt his name will go down in history as one of the very many great minds that God with which God has blessed his Church from the very beginning. From the moment the future Pope left his beloved Regensburg until Feb. 28, 2013, he accepted a mission which was not of his own choosing. Let me repeat emphatically: He did not like the limelight. He was never tempted by ambition. He did it in obedience, but an act of obedience which was to him, a subtle form of crucifixion. (Dr. Alice von Hildebrand; Thank you, Benedict XVI; appearing at Catholic News Agency; February 26, 2013)

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7 great quotes from Pope Benedict XVI

Today marks a historic time in the history of the Church and the world. A Pope has announced his upcoming resignation, the first time since 1415. Pope Benedict XVI cited health reasons for his stepping down. In light of this, I thought I would share some of the great quotes from him as Pope or during his years prior. In no particular order (and certainly not an exhaustive list!):

1.  [T]he Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same 'Lex orandi,' and must be given due honour for its venerable and ancient usage. (Apostolic Letter "Summorum Pontificum" issued Motu Proprio, July 7, 2007)

This quote is a summary of Pope Benedict's encouragement of the Latin liturgy. As Catholics, we believe in a solidarity and unification with Christian heritage, not amputated from our predecessors, but united to them. The very language and form of the Latin liturgy brings a special unity with that tradition, as well as a piety and alert to divine grandeur in such signs as the priest, together with the people, facing and worshipping God. The recent language translation of the vernacular liturgy seems an echo of that reality when the priest says, "Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God..."

Many believe the Moto Proprio contributed to the lifting of excommunications of several members of the St. Pius X Society, hopefully bringing them into union with the Church.

2. It is important to recognize dissent for what it is, and not to mistake it for a mature contribution to a balanced and wide-ranging debate. It is the truth revealed through Scripture and Tradition and articulated by the Church’s Magisterium that sets us free. (Pope Benedict XVI, Address to Bishops of England and Wales, February 1, 2010)

This quote catches my attention for a number of reasons. In our modern society, all too often does commercial media and the like attempt to cite someone who claims to be Catholic, as a legitimate voice for the Church, particularly when it comes to matters of truth in faith or morals. There exists an ignorance in the media and those who accept their suggestions. They proceed ignorantly that the Magisterium has an apostolic teaching pedigree linking it to Christ that does not exist among dissidents, or at the very least, they do not make the effort to let the reader know this is what the Church teaches. The secularist could get a vague grasp on this if they compare it to if the media continually paraded scientists who denied any form of evolution as representative of science in general. The media sometimes seems to characterize the Magisterium as versus the people, while ignoring the faithful Catholics who recognize Church teaching. It is of great value that the visible leader of the Church articulated this matter.

Another side-reason I like this quote is because the Pope here points out the source of truth revealed through the twin channels of Scripture and Tradition. The Magisterium only serves to communicate those truths under the guidance of the Spirit. Sometimes, well-meaning Catholics refer to a "3-legged stool" with regard to Church teaching which includes Scripture, Tradition, and the Magisterium. The 3-legged stool refers to the idea that if any leg of the stool is removed, the stool collapses. I tend to shy away from that analogy because it requires care to communicate that the Magisterium is not like the other two, and the analogy may be confusing for that reason. The Magisterium is not a source. It is the recipient. The Pope summarizes this tidily in the above quote.

3. The transforming 'moment' of [Purgatory] cannot be quantified by the measurements of earthly time. It is, indeed, not eternal but a transition, and yet trying to qualify it as of 'short' or 'long' duration on the basis of temporal measurements derived from physics would be naive and unproductive. The 'temporal measure' of this encounter lies in the unsoundable depths of existence, in a passing-over where we are burned ere we are transformed. To measure such Existenzzeit, such an 'existential time,' in terms of the time of this world would be to ignore the specificity of the human spirit in its simultaneous relationship with, and differentation from, the world. ... [Purgatory] is the inwardly necessary process of transformation in which a person becomes capable of Christ, capable of God and thus capable of unity with the whole communion of saints. ... Encounter with the Lord is this transformation. (Cardinal Ratzinger, Eschatology, p. 230-231, 1988)

I may cite this in forums more than any other quote. First, the entire context of the section on Purgatory has profound Scriptural exegesis, with an emphasis on 1 Corinthians 3:10-15. Much of that discussion can be read in the prior post What is Purgatory? I appreciate his emphasis in not trying to obtusely assign some quantum measurement to a reality that is first and foremost theological. Many times have I seen forum-dwellers ask how "long" purgatory lasts, and this quote is always helpful. Additionally, the Pope here focuses on the entire purpose of purification, of purgation, in a single phrase to make a person "capable of Christ." The emphasis is on the holiness of Christ, union with whom no blemish is compatible. He then unites the entire figure of burning from 1 Corinthians to "encounter with the Lord," drawing out theology from the imagery, as if a precious, gold statue were immolated and purged of all the mire clinging to it because of the very radiance of Christ in its presence, transforming it into himself, the unblemished lamb. This exegesis and theology is Ratzinger/Benedict at his best. I can even remember speaking on a forum with an Anglican, whom embraced the idea of purgatory as Ratzinger articulated it similarly in his encyclical Spe Salvi.

4. [T]his Apostolic Constitution provides the general normative structure for regulating the institution and life of Personal Ordinariates for those Anglican faithful who desire to enter into the full communion of the Catholic Church in a corporate manner. (Pope Benedict XVI, Anglicanorum Coetibus, November 1, 2009)

Some 400,000+ Anglicans converted to the Catholic Church thanks to the Pope's above Apostolic Constitution which facilitated the matter. As with the encouragement of the Latin liturgy attracting many traditional Catholics, the Pope reached out to Anglicans whom believed their church had derailed from truth.

5. Again and again it astonishes us that God makes himself a child so that we may love him, so that we may dare to love him, and as a child trustingly lets himself be taken into our arms. It is as if God were saying: I know that my glory frightens you, and that you are trying to assert yourself in the face of my grandeur. So now I am coming to you as a child, so that you can accept me and love me. (Pope Benedict XVI, Christmas Eve Homily, 2012)

This is one of those quotes that bears a certain brilliance in its simplicity, and focuses on a topic native to all of Pope Benedict's works, that is, love. The Pope here points out a sometimes forgotten attribute of God, which he draws from the revelation of the Incarnation itself. God wills to condescend himself beneath man, even though He is ultimately man's master. He willed to subject Himself to man on man's behalf, a people He does not "need," but has created them and suffered for them, that they might ever spend eternity in a never-ending banquet of joy with Him, all for love.

6. Love—caritas—will always prove necessary, even in the most just society. There is no ordering of the State so just that it can eliminate the need for a service of love. Whoever wants to eliminate love is preparing to eliminate man as such. There will always be suffering which cries out for consolation and help. There will always be loneliness. There will always be situations of material need where help in the form of concrete love of neighbour is indispensable. The State which would provide everything, absorbing everything into itself, would ultimately become a mere bureaucracy incapable of guaranteeing the very thing which the suffering person—every person—needs: namely, loving personal concern. We do not need a State which regulates and controls everything, but a State which, in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need. The Church is one of those living forces: she is alive with the love enkindled by the Spirit of Christ. This love does not simply offer people material help, but refreshment and care for their souls, something which often is even more necessary than material support. In the end, the claim that just social structures would make works of charity superfluous masks a materialist conception of man: the mistaken notion that man can live “by bread alone” (Mt 4:4; cf. Dt 8:3)—a conviction that demeans man and ultimately disregards all that is specifically human. (Pope Benedict XVI, Deus Caritatis Est, 28b, 2005)

Speaking of love, here the Pope clarifies the idea that mankind only needs material things when we minister to them. Mother Teresa was a great example of doing both, giving physical care and yet recognizing the need to care for the soul. We also see in the Pope's quote a timely caution with regard to the power of the State, especially in light of the current government attempting to impose certain of its own dogmatic beliefs onto religious entities.

7. The church will become small and will have to start afresh more or less from the beginning. ... As the number of her adherents diminishes...she will lose many of her social privileges. ... But when the trial of this sifting is past, a great power will flow from a more spiritualized and simplified Church. Men in a totally planned world will find themselves unspeakably lonely. If they have completely lost sight of God, they will feel the whole horror of their poverty. Then they will discover the little flock of believers as something wholly new. They will discover it as a hope that is meant for them, an answer for which they have always been searching in secret. (Fr. Joseph Ratzinger, Faith and Future, 1969)

This quote sounds, to the Christian's ears, discouraging at first, that the Church may shrink in size. Yet, over forty years ago, Ratzinger foresaw society's continuing disregard for the Church, up to and including misrepresentation of the papacy (See for example TCV articles on false pope history at Huffpost and misquoted in UK Telegraph). This has certainly come to pass in many regards in many cultural circles. However, he also sees in that trajectory a purer church, stocked with a renewed spiritual zeal in its simplicity. In a sense, it ties into his purgatory quote, that through a process of purging, a purer product emerges from the other side.