178- The Greatness of Pope John Paul II: The Catechism of the Catholic Church

Adult Catechesis relies on the Catechism of the Catholic Church. This edition of the Catechism was essentially written with adults in mind and John Paul II published it for the first time in November 1992.

Only time and history will be able to determine the greatness of Pope John Paul II. It cannot be denied that the individual sees greatness from a personal perspective. To compound the matter, more than one perspective and achievement is possible, especially if a pontificate such as John Paul II’s has lasted for more than twenty-five years. But still, in hindsight, the greatness of Pope John Paul II is that he offered the Church the Catechism of the Catholic Church, whatever some may say to the contrary!

In fact, if we only examine the case superficially we can say the following:

1- that he didn’t personally ask for the Catechism to be re-written, but rather that he endorsed the request of the Bishops gathered for the Synod in 1985 to celebrate twenty years of Council Vatican II, and

2-  that he himself didn’t write the Catechism.

However, if we examine the situation more closely we will see that this is by no means the truth of the matter.

One of the most important aspects of the mission of John Paul II is a Doctrinal mission, laying the foundations of human life and Faith for the post-modern world. He relentlessly published document after document, letter after letter. In fact, we could say that he was given to the Church when all sorts of opinions were being dealt with, when teaching was hesitant, and even heresies were circulating. Various catechisms had already been published! Some with good doctrine, new approaches, some with more diluted contents, and some with simply non-orthodox teaching in them. Then, from roughly 1968 onwards, theology and theologians began taking great freedom to do and say whatever they wanted. This created a very difficult atmosphere of doubt, suspicion, a feeling that fundamental things had changed, that anything was possible not to mention the opposite. Pope Paul VI suffered greatly because of the “constestation” (rebellion) within the Church and fought it with all his strength. He will be seen one day as a Martyr of this “contestation” and blood-letting in the Church. He wrote the “Creed of the Church” a beautiful and deep reaffirmation of the Creed in more modern vocabulary words. Even so, faith - the doctrinal foundations of our faith - were shaken to the roots.

What people forget is that this state of things could have continued very well for ever had Pope John Paul II not put an end to this Doctrinal chaos and haemorrhaging. He did this in different ways: teaching prolifically (Ordinary Magisterium), writing important documents on the important aspects of our faith, and by ordering the writing of the Catechism of the Catholic Church.This so abundant and powerful Doctrinal Mission offered to the Church, to the Faithful and to the Theological Faculties a great stability and clarity on the foundations of our Faith. All was done in the correct interpretation of Vatican II, which means, following the intentions of Council Vatican II which were to offer the same teaching in a more understandable way.

The Catechism of the Catholic Church, published in 1992, bears not only the blueprint of Council Vatican II, but is also the blueprint of a renewed way of doing Theology, and comprises mostly the teaching itself of Pope John Paul II. This is of the utmost importance.

In this sense, the Catechism, offering a solid substantial and condensed exposition of our Faith, embodies a real renewal (and it was done in a collaborative way with all the bishops of the world: collegially). Certainly, it is not always an easy read for Joe-public, but with a little bit of formation or explanation, one can enter into it and find great lights and nourishment for one’s Faith! It is a veritable solid Castle that not only illumines faith from within but offers words to protect it from the outer world’s thoughts and ways. It is a powerful tool of Evangelisation as we will see below in John Paul’s words.

In this sense this Gift to the Church and the World is of such greatness, that only time will tell to which extent it helped to right many misinterpretations. The Doctrinal mission of Pope John Paul II is absolutely essential, and it is because of this that the Church was able to resume its journeying. Otherwise, it could have headed straight for an implosion. Very few want to remember the state of Theology, theologians, exegetes, their publications and some catechisms and teaching that were around at that time. Very few want to remember the state of Philosophy in the 1970s and the years that followed when the foundations of our faith were powerfully shaken, and in some areas in the Church even destroyed, when the voice of theologians was greater than the voice of the Gospel.

Yet even now, do we realise the number of documents, letters, homilies that Pope John Paul II published during his very long Pontificate? Here is a succinct list of only his “Encyclical Letters” and “Apostolic Exhortations” published before the Catechism of the Catholic Church which was presented in June 1992 and published first in November 1992.

Redemptor Hominis 4 March 1979, his Programmatic Encyclical.

Catechesi Tradendae 16 October 1979, on Catechesis.

Dives in Misericordia 20 November 1980, on the Mercy of God the Father.

Laborem Exercens 14 September 1981, on Work.

Familiaris Consortio 22 November 1981, on the Family.

Reconciliatio et Paenitentia 2 December 1984, on Conversion and rRconciliation.

Dominum et Vivificantem 18 May 1986, on the Holy Spirit.

Redemptoris Mater 25 March 1987, on Our Lady. Followed by a letter to Women, one of his most beautiful letters.

Sollicitudo Rei Socialis 30 December 1987, on the Social Doctrine of the Church.

Redemptoris Custos 15 August 1989, on St Joseph.

Redemptoris Missio 7 December 1990, on the Mission in the Church.

Centesimus Annus 1 May 1991, on the Social Doctrine of the Church.

Patores Dabo Vobis 25 March 1992, on Formation of Priests.

His weekly extensive Wednesday Catechesis on the Creed must not be forgotten either. It is a fundamental body of teaching that we constantly need to refer back to.

These Doctrinal Documents offered the Church contents of truly solid subject-matter, sounder philosophical foundations, and above all a new theological way of addressing issues. Indubitably it is more biblical, closer to the word of God, and even more certainly, closer to the concerns of the average Christian. Solid food was given and also reassurances on the doctrinal level! It is certain that the constant presence of the then Cardinal Ratzinger in the background, did certainly play a very important role - only time will tell to what extent! He was the choice of Pope John Paul II.

Bearing in mind, then, the state of teaching in the Church, catechesis and the Faith, in hindsight we can say that very probably the greatest contribution of Pope John Paul II to the Church of the Third Millennium is the Catechism of the Catholic Church. It is not everything: he himself pointed, in “Novo Millenum Ienuente” and his Letter on the Rosary, toward new horizons of greater contemplation and holiness. But the new foundations according to the Spirit of Vatican II, intellectual (philosophical) and theological foundations were given by Pope John Paul II.

He gave us the clear point of reference for the Church - Adult Catechesis: The Catechism.

Publication of the Catechism

Let us now look at some historical facts: what follows is partly taken from Wikipedia. The decision to publish a catechism was taken at the Second Extraordinary General Assembly of the Synod of Bishops that was convened by Pope John Paul II on 25 January 1985 for the 20th anniversary of the close of the Second Vatican Council, and in 1986, a commission composed of twelve bishops and cardinals was put in charge of the project. The commission was assisted by a committee consisting of seven diocesan bishops, experts in theology and catechesis. Here is how Pope John Paul II tells the story of the beginning of the Catechism:

“In this spirit, on 25 January 1985 I convoked an Extraordinary Assembly of the Synod of Bishops for the 20th anniversary of the close of the Council. The purpose of this assembly was to celebrate the graces and spiritual fruits of Vatican II, to study its teaching in greater depth in order the better to adhere to it and to promote knowledge and application of it. 

On that occasion the Synod Fathers stated: "Very many have expressed the desire that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed, that it might be, as it were, a point of reference for the catechisms or compendiums that are prepared in various regions. The presentation of doctrine must be biblical and liturgical. It must be sound doctrine suited to the present life of Christians". After the Synod ended, I made this desire my own, considering it as "fully responding to a real need both of the universal Church and of the particular Churches". For this reason we thank the Lord wholeheartedly on this day when we can offer the entire Church this reference text entitled the Catechism of the Catholic Church, for a catechesis renewed at the living sources of the faith!” (John Paul II, Fidei Depositum)

The text was approved by John Paul II on 25 June 1992, and promulgated by him on 11 October 1992, the 30th anniversary of the opening of the Second Vatican Council, with his apostolic constitution, Fidei depositum. Cardinal Georges Cottier, Theologian Emeritus of the Pontifical Household and now Cardinal-Deacon of Santi Domenico e Sisto the University Church of the Pontifical University of Saint Thomas Aquinas, Angelicum was influential in drafting the encyclical.

It was published in the French language in 1992. Later it was then translated into many other languages. In the United States, the English translation was published in 1994 and more than 250,000 copies were pre-ordered before its release, with a note that it was "subject to revision according to the Latin typical edition (editio typica) when it is published."

On August 15, 1997 — the Solemnity of the Assumption of the Blessed Virgin Mary — John Paul II promulgated the Latin typical edition, with his apostolic letter, Laetamur Magnopere. The Latin text, which became the official text of reference (editio typica), amended the contents of the provisional French text at a few points. One of the changes consisted of the inclusion of the position on the death penalty that is defended in John Paul II's encyclical Evangelium Vitae of 1995. As a result, the earlier translations from the French into other languages (including English) had to be amended and re-published as "second editions".

How John Paul II Sees the Cathechism

“Together with the reformed liturgy and the revised Code of Canon Law, the new Catechism constitutes the firm foundation of the ecclesial renewal which the Council initiated.” (Address to the Bishops of Wales, 17 December1992)

“I invite the clergy and faithful to make frequent and assiduous use of this Catechism, which I entrust in a special way to Mary most holy, the feast of whose Birth we celebrate today. And I pray that as the Blessed Virgin’s birth was, at the beginning of the new era, a fundamental moment in the plan foreordained by God for the Incarnation of his Son, so may this Catechism, prepared on the threshold of the third millennium, become a useful tool for leading the Church and every member of the faithful to an ever deeper contemplation of the mystery of God made Man.” (John Paul II, Presentation of the Latin Version, §4)

“[…] I ask the Church's Pastors and the Christian faithful to receive this catechism in a spirit of communion and to use it assiduously in fulfilling their mission of proclaiming the faith and calling people to the Gospel life. This catechism is given to them that it may be a sure and authentic reference text for teaching Catholic doctrine and particularly for preparing local catechisms. It is also offered to all the faithful who wish to deepen their knowledge of the unfathomable riches of salvation (cf. Jn 8:32). It is meant to support ecumenical efforts that are moved by the holy desire for the unity of all Christians, showing carefully the content and wondrous harmony of the Catholic faith. The Catechism of the Catholic Church, lastly, is offered to every individual who asks us to give an account of the hope that is in us (cf. 1 Pt 3:15) and who wants to know what the Catholic Church believes.” (John Paul II, Fidei Depositum)

“Catechesis will find in this genuine, systematic presentation of the faith and of Catholic doctrine a totally reliable way to present, with renewed fervour, each and every part of the Christian message to the people of our time. This text will provide every catechist with sound help for communicating the one, perennial deposit of faith within the local Church, while seeking, with the help of the Holy Spirit, to link the wondrous unity of the Christian mystery with the varied needs and conditions of those to whom this message is addressed. All catechetical activity will be able to experience a new, widespread impetus among the People of God, if it can properly use and appreciate this post-conciliar Catechism.

All this seems even more important today with the approach of the third millennium. For an extraordinary commitment to evangelization is urgently needed so that everyone can know and receive the Gospel message and thus grow "to the measure of the stature of the fullness of Christ" (Eph 4:13).

I therefore strongly urge my Venerable Brothers in the Episcopate, for whom the Catechism is primarily intended, to take the excellent opportunity afforded by the promulgation of this Latin edition to intensify their efforts to disseminate the text more widely and to ensure that it is well received as an outstanding gift for the communities entrusted to them, which will thus be able to rediscover the inexhaustible riches of the faith.

Through the harmonious and complementary efforts of all the ranks of the People of God, may this Catechism be known and shared by everyone, so that the unity in faith whose supreme model and origin is found in the Unity of the Trinity may be strengthened and extended to the ends of the earth.” (John Paul II, Leatamur Magnopere)

“For the third millennium which has just begun, the Lord has given us a special instrument for the proclamation of his Word, the Catechism of the Catholic Church, which I approved 10 years ago. It has the nature of a privileged gift, at the disposal of the whole Catholic Church and offered "to every individual who asks us to give an account of the hope that is in us (cf. I Pt 3,15) and who wants to know what the Catholic Church believes", is what I wrote in the Apostolic Constitution Fidei depositum for the publication of the original edition of the Catechism. 

As a complete, integral exposition of the Catholic truth, of the doctrina tam de fide quam de moribus (the teaching on faith and morals) that is always valid for all peoples, in its essential and basic content, it enables people to know and to know more deeply in a positive and serene way what the Catholic Church believes, celebrates, lives and prays. 

By presenting Catholic doctrine genuinely and systematically, though in a synthesis (non omnia sed totum:  not everything but the whole), the Catechism leads the entire content of catechesis to its vital centre, the Person of Christ the Lord. The ample room given to the Bible, the Eastern and Western Tradition of the Church, to the Holy Fathers, to the Magisterium, to hagiography; the central place given to the rich content of the Christian faith; the interconnection of the four parts that are the framework of the text and highlight the close connection between the lex credendi, lex celebrandi, lex agendi, lex operandi (the law of belief, celebration, acting and behaving), are but a few of the merits of the Catechism which allow us once again to be filled with wonder at the beauty and richness of the message of Christ. (Address of John Paul II to the International Catechetical Congress held to observe the 10^thanniversary of the publication of the Catechism of the Catholic Church, Friday, 11 October 2002, §4)

From the texts quoted above we can sense how Pope John Paul II saw the Catechism, in the different phases of its life: before, during, after and then a few years after its publication. We can see how he sees it as the main important tool for Evangelisation and Adult Catechesis.

Conclusion

As mentioned at the beginning of this text, it looked as if Pope John Paul II was not the one who wanted the Catechism or asked initially for it, it also looked as if he didn’t write it himself! In fact, the reality is very different, to the point that one day we will consider that this book is his greatest legacy for the Church, for, in fact, Adult Catechesis.

Pope John Paul II had to lay the foundations of the renewed Church, the true Vatican II Church, as the Holy Spirit wanted it. Through his Doctrinal Mission, the Body of his Teaching, we can easily understand his efforts in this field. One cannot Evangelise, Catechise or even introduce deeper spiritual dimensions if the foundations are not clear, solid and comprehensible.

If today we can talk about Adult Catechesis it is because of all the Doctrinal Work of Pope John Paul II, all his teaching. Without it, Adult Catechesis would be still in the hazy fields of the 1970s, left to any opinion, direction or interpretation. Philosophically, Ethically, Morally, Biblically, and Theologically, today we have greater clarity, determined direction knowing where to go and therefore greater strength with which to engage in Adult Catechesis.

Any student in Catholic Theology can very easily see how the Catechism in its four parts, is in a way an excellent summary of all the initial years of Theological Study. In a way, there is a direct relationship and silent interaction between the initial years of Theological Catholic Studies and the contents of the Catechism of the Catholic Church. In this sense at least, all future priests – who undergo these studies – are enabled by them to present the Catechism, comment on it and explain it to their fellow Baptised.

Finally, one must end on a note that underlines the necessity of putting all efforts today into Adult Catechesis, and especially into reconnecting all the first three parts of the Catechism (Creed, Sacraments, Commandments) with the fourth part (Prayer). This is what Pope Benedict worked for relentlessly, and it is this kind of “integrated theology” that is the future of the Church.
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100: Prophetical Theology 1

What is theology? Today we would define “Theology” this way: it is how we understand and explain our faith. Theology is important for us, even if we don't study it. Why? Because it shapes our understanding of our faith, our practice and the pastoral mission of the Church at each period in history. In fact, without being a real person (like the Pope), theology bears a great responsibility in the Church.

The Magisterium of the Church (the teaching of the Pope and the Bishops united with him) is in its turn shaped by theology, by a certain historical way of “doing theology”. Of course the Magisterium has the authority to change, modify, improve the way we do theology, but at the same time the Magisterium is the fruit of a certain period in history, a certain place, a certain school or way of doing Theology. So it is as well very influenced by it. That two ways relationship (influencing and being influenced) between the Magisterium and Theology is important and should be noted.

Awareness

In each period of history, the Church practises theology in a different way, but if you ask people and theologians, and even the Magisterium at that time: “are you aware that you could do things differently?”, they would be very surprised and shocked, because each generation thinks that hers is the only way to do things. But of course, it goes without saying that scholars would never question that fact because it is obvious.

Space and Time

Culture is bound by time and space. Culture is like the soil on which the Seed of the Gospel falls. It determines the outcome even if the Seed is the same. Our way of doing theology is specific to a certain time in history. For instance, we do not do theology as we did 200 years ago, or during medieval times, or during the first six centuries. Space as well shapes theology: the Western way of doing theology (Latin Fathers' tradition) is different from the Eastern way of doing it (Greek Fathers' tradition). Within the West and the East we have more differences as well. Some would be surprised by this diversity, but it is important to see it not like a threat but rather as an important source of richness. John Paul II's call to breathe with both lungs (western and eastern traditions) still resonates in our ears as a duty for the theologian, or better said an improvement to his or her methodology and tools.

Prophetical Theology

In the history of the Church, there is another distinction as well in the way of doing theology, which is: Priestly and Prophetical Theology. These words come from the actual two branches of the Church: the Priestly Branch (the Parish, the Diocese) and the Prophetical Branch (the monasteries, religious life,...) and their way of understanding and practising theology. Prophetical Theology is not that of a common expression, in fact we are more used to another one: Monastic Theology.

Today, “monastic theology” is sort of non-existent. It has been swallowed by “Priestly Theology”, to the point that we only have the latter one. If you ask any theologian: what about “monastic theology”?, or better still “prophetical theology”, he/she will take a long time, remaining silent, wondering: “what does he exactly mean by that expression?”

Lead by, or Leading?

As you can see, all these types/ways of doing theology are mainly influenced by the soil, the human side of the Seed-Soil interaction/alchemy; but it is often happening unconsciously. Only few theologians - often saints - would act and influence positively the way we do theology. We end up ninety-nine per cent of the time by being passively lead by the actual way of doing theology, not questioning it, rather than trying to question it and improve it. The branch of theology that is in charge of that one per cent of work is called “Fundamental Theology”.

Today's Needs

What about today's soil and its needs (the human being)? If you analyse the psychology of the human being before the second world war and after the second world war, including the explosion of the sixties and the seventies, you'll notice that people and their needs are different. Let me take an example to get myself across. Before, people would be won by the argument of authority, which means that people would believe or do something that is morally good not firstly because they are convinced of it but firstly because God said so, or the Church said so. On the other hand, today, people would first want to understand in order to get the gist of it and become convinced of it, and then would need to try it and see, by experience, if it is good or not.

I am not addressing right now the characteristics of the actual youth, but just taking an older comparison that people of an older age would relate to. Today we have other problems and other needs. By the way, the above-mentioned “sixties way” (let us call it like this) is not totally new, it is just that a greater stress is put on it. The dialogue between Jesus and the Samaritan lady in John 4 is very close to this experiential way of doing things.

Coming back to the changes of recent decades and the “new” needs that appear to have priority, these are showing greater depths and therefore requirements in the modern mind. I can compare it with the normal growth of the human being: before adolescence, and during adolescence. Adolescence is a crisis, but a crisis of growth, therefore it is a positive crisis. What happens in the growth/development of the human being? The body develops and with it new dimensions in the faculties of the soul, the mind, the will. The adolescent is set to start to explore the world, his needs are growing. You can't treat a fifteen-year-old as you treated him when he was ten years old. You need to meet the need of the new development of his faculties, of this new depth that is appearing in him. The development in the West that occurred after World War II generated a similar “crisis of growth”. People's mind, culture, way of doing things before WWII and after it, especially after the 60s-70s crisis of growth are different. Phislosophy and Theology (the way of doing them) are consequently influenced by that cultural change. The Soil changes, the outcome changes.

If you have to explain faith to a ten-year-old, you'd do it one way, but to a twenty-one-year-old, you'll need different arguments, ways, content. Has the theology you are using changed? No, it has not, however it just has to be more detailed, appealing to a wider mind and culture, new challenges, new threats. For instance, the introduction of Psychology, modern Philosophies for instance has been a serious challenge for Philosophy and Theology in the past decades. Many questions rose. Let us just take an emblematic one: “what about Christ's consciousness: was He, in his human nature, aware that he was God? Did his perception/consciousness grow along with his age?” This is one of the most challenging questions theology has to face. If you look deep in it you'll find that his question has repercussions on many other questions, like for instance: once we get closer to the union with God, how does it feel? Well this question and many others appeared just recently (60s-70s), because of the changes, the needs, the developments of new sciences,... Again, the “adolescent” mind is not like the “ten-year-old”.

Asymmetrical education

We need as well to notice the asymmetrical development today in the Christian adult: he or she usually has had some higher level education, he or she has read many books, and is constantly bombarded by tens of new thoughts every day, coming from the multiple media we have. It is true as well that the actual “culture” (I put it in quotations on purpose) is as well, in many ways rather superficial, favouring more the rapid, summarised, saleable information than the deep, transformative, time/energy consuming formation. Today, this of course is narrowing the windows of any serious/deep input in Christian Adult Formation. In this sense we are going (lead by our culture) through the creation of a very dangerous gap that could prevent us from having any connection with the rich past. We are getting more and more isolated from the past. And there is no Christianity without a past, without relating to the Living Stream of the Spiritual Tradition. We are not meant to redefine or reinvent Christianity at each generation, but rather we are invited to receive a living Gift, develop it and hand it to the following generation. Breaking the momentum as we have been doing in these last decades is too dangerous, because it will cost us 50 to 100 years to rebuild, rediscover, and reconnect with the Living Stream.

Urgent Need for a Prophetical Theology

Prophetical Theology, or formerly “Monastic Theology” is a theology that has specific characteristics: it is focused on the experience of the Risen Lord in the Holy Spirit, driven by the “call for holiness” (or so called “second conversion”). It offers the traditional and proven tools/means that help us grow in the experience of Jesus, in order to reach the fullness of Love. It is the “theology of the saints”, the “theology of holiness”. Of course it is rather a contemplative theology, where experience, science and discernment are not dislocated but work together, harmoniously. This theology is an introduction to the Mystery of God, and not only a distant reflection on it. It is a theology that is touched by God, by the Holy Spirit and is therefore humbled and guided by Him.

It is not the basic theology (that would be the Priestly Theology, which is the common one we have in the west) but is rather a more developed one, focused on Jesus' personal call to each one of us, at a certain point in our life. This theology is urgently needed.

Contemplative Theology

Prophetical Theology is Contemplative Theology, in the sense that it forms the student, and introduces him/her into a contemplative state where Theology is not just a mere intellectual object/concept but a living Being (God, Jesus, the Holy Spirit) with whom one enters in a personal relationship, a Being that becomes an experience and an experience that has stages, development, until it reaches its fullness.

For the Fathers of the Church in the early centuries, “Theology” meant: to be in the Son, Contemplating the Father and Loving Him through the Holy Spirit. It was the full experience of God, and not a discourse on God, or an intellectual knowledge. The office of the Theologian was to contemplate God, Loving Him. The office of Theology was to teach how to reach that contemplation of God, how to have this experience of the Risen Lord.

St John The Theologian

Very few were named “Theologians”, actually only one initially: St John. Not that St Paul wasn't a Theologian, but St John the Evangelist embodied the Theologian. In his Gospel one could see the height of his contemplation of Jesus. One could say that St John's Gospel was considered the archetype of the book of any Theologian. His School taught us what is to be a Theologian and how to become one.

(to be continued...)

28: Understanding “Spiritual Theology”

The Blog's line

In this Blog, the policy is to remain faithful to one simple line: presenting and explaining “Spiritual Theology”.

“Spiritual Theology” being a fundamental tool at the service of our “spiritual life”, a fundamental place in the Church for a deeper understanding of the Gospel. I won't wonder out of that “frame” or out of that "line", and, trust me, if I write, daily, for three years, it won't be enough: there is a lot to be done. Practical topics are in huge number.

Another point: I wouldn't really like to remain alone. So, please, do come and join with your ideas, and mainly with your “spiritual study”. Even if knowledge doesn't make us saints (that would be the wrong “gnosticism”), study, done under the Light and Love of God, can be source of many graces, especially if we do care to put it into practice. You won't find me talking badly about science, I mean never about “Spiritual Theology”. You won't find me either forgetting the practical side of almost everything we find in “Spiritual Theology”.

“Sand man”

Despite many good and positive things in the earthly side of the Catholic Church, there is an ongoing deep crisis coming from many factors. One main positive one (that very few do mention) is that the “modern” (I should say: “post modern”, or “sand age time”) man (and women, don't worry) is really very demanding, much more than his ancestors. His container is bigger. Bigger than his grand pa's... or his great grand pa's. He needs more, requires more from God, from Jesus, from the Church, from the Priest, from the Monk, and mainly from the "Spiritual Master". He wants proofs, he wants experience, he can't be fooled with two or three good words, he can't be fooled with just a “moral law”, or “good will”. This is why bombarding him (and her) with words that start with: “you have to believe”, “you have to attend this service”, “you have to act this way”, “you have to go and do this” don't really work today. They did work in a more traditionally christian world. It is not the case today. He needs experience. He wants to try God. There is a deep thirst for experience. On top of that, the market is very challenging: not only we are not the centre of the “civilised world”, we are simply a minority. Plus, how many meditation classes or gurus are around today? They got the point, we (catholics) didn't really yet. In a way it is a bit late. But, never mind, the work is still here, in front of us, but just hugely accumulated. Piles and piles and piles. Just: let us work.

I love the challenge that “sand man” offers to Jesus' Message. I feel that much more can come out, and slightly different. The “capacity”, the “container” is just bigger. Mind you, I am not “praising” mister “sand age man”. I am just mentioning what I find very positive in him/her.

The starting point

Remember: my starting point is simple, but huge, humongous (I learned “humongous” when I first visited the States in 1996, and they told me it was more of 60s expression. I don't have a problem with the 60s. Sandman was emerging at that moment.): there are tons and tons and tons of Graces that Jesus wants to pour in us.

This is not “a philosophy”, or “an abstract concept”, or “a fashion”. It is a reality. Jesus wants to give Himself to us. But we sort of:

1- don't really know that enough

2- and, mostly, we are sort of lost when it comes to practicality: how can we receive of that amount of Love and Graces? What are we supposed to do in order to receive it?

So, this is my starting point, and this is “my philosophy”. By the grace of God, I won't get sidetracked from that line.

Remember the grace that saint Thérèse received the 9^th of June 1895: God makes her discover how much He wants to love her, how much He still wants to give her. “This year, the 9^th of Jun, feast of the Holy Trinity, I received the grace of understanding more than ever how much Jesus desires to be loved.” (“Cette année le 9 Juin fête de la Sainte Trinité, j'ai reçu la grâce de comprendre plus que jamais combien Jésus désire être aimé.”) (saint Thérèse, Autobiography, Manuscript A, end)

Or, if you prefer, I am standing beside the Apostles (hiding behind the curtains) during the moment they are gathered in the Upper-room with Mary, and they receive the Holy Spirit. I am watching the effects of the Action of the Holy Spirit, and trying to follow the trail of the Holy Spirit during 20 centuries. The Torrents of Love, that God wants to give us, and how we received them in the past, and what we learned (an accumulated huge experience, knowledge and wisdom).

Change of scenery

Today, if a catholic monk, having lived hidden for 30 years, comes out of his monastery, and starts to wonder in the world and condemns his fellow catholics, and say that they will go to Hell, I am sure you might find that a bit “too much”, a bit “politically incorrect”. Wouldn't you? How can he send the Church of Christ to Hell? 

Of course many of the sins of today's christians would send them to hell, but I am sure that you would find that this “politically incorrect” behaviour is a bit too much and that he should tone his voice and way, in order to remember love, mercy, and acceptance…

If yourself have many griefs against many members of the Church, I am sure you can imagine that the collegiality of the Bishops wont let this monk be “free”, in the outside world, for long time. They'll bring him back to his monastery, quite rapidly, under obedience, or out of any strategical "threat".

Too much of a violent preaching

Would we try to understand why is he speaking so violently, and condemning his fellow brothers? Can't he just speak about the Love of God and His Mercy, and stop condemning people? A bit rough. But monks can sometimes be rough. Especially if they are the kind of “spiritual” ones.

Can't this preaching be coming out of love? Well, you would say: "well rightly so, but he should speak more about the Love of God". - Well he is rightly saying that people are not making any effort to receive that Love.

Well I'll get you out of your misery because you must be wondering: - what is he trying to say? - Well, frankly I find today's Gospel (Matthew 8:5-17) very “politically incorrect” or, if you prefer, I find that the world we live in is simply dying out of “political correctness”.

In today's Gospel, Jesus, has just finished his great Sermon of the Mountain, and just healed one man from his leper and now is healing a non-jewish person. Like, if you prefer, put in today's terms: healing a Hindu, or a Muslim or an Atheist. He finds that this “Atheist” (a Roman soldier of some sort) has more faith than the catholics (just to put it into perspective). So, with no warning at all: Jesus starts to send all the Catholics to Hell. So you wonder: why? What happened? No warning?

This is too violent! Please don't try to turn a blind eye onto that. It is too obvious, and please just: face it. Jesus is extremely violent with Catholics. Just imagine Him saying the same today: "Amen, I say to you, in no one in the Catholic Church have I found such faith. 
I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,
 but the children of the kingdom (the Catholics) will be driven out into the outer darkness, where there will be wailing and grinding of teeth." (see Mt 8:5-17)

Put this way: it is a bit too much, isn't it?

We are very calmly sure that “all is fine” and, suddenly, a huge final storm comes and sends us to Hell (the “outer darkness”). You can't dilute this violent statement, and its violent contents. Please don't try to find excuses. The matter is serious. Jesus' contemporary Jews were what we are today: people who received everything: all the Promises, all the Prophets, all the Graces in order to receive their Messiah. Well, we are worse: we have Him amongst us. So our condemnation should be immensely bigger.

Are Jesus' contemporary Jews worse than us? Not sure about that. Why would God treat people worse than others? Is He unjust?

But the thing is that you'll read today's Gospel, and feel fine, untouched, (you are the "caste of the untouchables") and you'll sleep well. Amazing isn't it? You'll continue to go to Sunday Mass, and feel fine.

Spiritual Theology

Now, how this relates to “Spiritual Theology”?

“Spiritual Theology” tells us about the “tons and tons” of graces Jesus wants to pour in us. It shows us what to do in order to receive them. It explains to us what will happen, the transformation that will occur in us. Great no?

In today's Gospel Jesus is commenting on the quality and characteristics of the faith of a non-jewish Roman soldier.

"When he entered Capernaum, a Centurion approached him and appealed to him, saying, "Lord, my servant is lying at home paralysed, suffering dreadfully." He said to him, "I will come and cure him." The centurion said in reply, "Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed. For I too am a person subject to authority, with soldiers subject to me. And I say to one, 'Go,' and he goes; and to another, 'Come here,' and he comes; and to my slave, 'Do this,' and he does it."

When Jesus heard this, he was amazed and said to those following him, "Amen, I say to you, in no one in Israel have I found such faith. I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven, but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth."

And Jesus said to the centurion, "You may go; as you have believed, let it be done for you." And at that very hour (his) servant was healed." (Mt 8:5-17)

The soldier is actually a Centurion, he has subalterns under his orders. He explains to Jesus how he understands order and execution. And in God, "order" and "execution" are immediate. There is no distance in God between "saying something" and "having the capacity to realise it". When God says something, He can do it, immediately. The soldier said to Jesus that he believes that it works like that for Jesus. The soldier is totally opened to the fact that Jesus is capable of "saying/wanting something" and "putting it into practice" immediately.

The act of faith is not about just a mere general concept of the existence of God (Like: "I believe in God"). The act of faith here is about the fact that Jesus is capable of doing what He wants; that if He wants it now, He can do it. He has the capacity to do it.

The Centurion is opened to the Power that is enclosed in Jesus. He is opened to the Action of this Power.

One must add: it is a Power of Healing, a power orientated toward Salvation, toward changing the human being body, soul and spirit. Or if you prefer: spirit, soul, and body.

I like the Pope John Paul IIs definition of faith: “faith, in its deepest essence, is the openness of the human heart to the gift: to God's self-communication in the Holy Spirit.” ("Dominum et vivificantem", 51). If you wonder what is “Dominum et vivificantem”? well it is Pope John Paul II Encyclical Letter on the Holy Spirit. (You can find it here)

“the openness of the human heart to the […] Holy Spirit”.

Jesus praises the quality of the faith of that Centurion. The quality. The openness of that man to the Action of the Holy Spirit. Jesus gives the Holy Spirit. He is called: “Messiah” because He is full of the Holy Spirit, and He is the Giver of the Holy Spirit ("He breathed on them" (John 20:22)). When you see a picture like the following one, please do think that these Rays that come out of Jesus' Heart are nothing but the Holy Spirit Himself. (remember to ask for the Holy Spirit)

The mission of “Spiritual Theology” is to understand the transformative Action of the Holy Spirit in us.

So, when you say: "I do believe in such and such", or, “I don't believe in such and such”, just remember that believing means: to open my heart, to open myself (and ask for it) to the Action of the Holy Spirit. Our main study should be: understanding, according to the Mystics, what He wants to realise in us. Step by step.

Back to square one

Now, back to that “violence”. Why would one has to be violent when he preaches the Kingdom of God?

You can have all the interpretations you want, the nice soft ones, and the rought and tough ones. In the end of the day, when you visit your dear friend for his/her birthday, and offer your gift that you carefully prepared from weeks and he or she rejects your gift, and loves his other friends ones, what would you do?? I leave you free to express your feelings in that very moment, to understand your feelings. But remember: that was Jesus' Case... He prepared His Gift, He came to give it to you... and you went after other people's gifts.

Today, His violence wouldn't work in our "correct world". Would that change anything to our final destination (the "outer darkness")? The person who doesn't receive the Gift of God, as the mystics describe it, aren't they politically, correctly, in the "outer", correct, political, "darkness"? Hell....

Let us be fair, He tries all the tools in the box and people don't want. He didn't put them in Hell... By not receiving His Gift, they are out of the reach of His Action. They don't want to receive his Gift, so, as a consequence: they don't know what is His Gift... they have no experience of it. Heaven or Hell are not God's arbitrary last minute decision: they are simply ours, during our lifetime on earth. You don't want His Gift? He won't force you to have it (as dramatic as it sounds). As a consequence: you don't have it. He won't impose it on you last minute. It can't even be imposed, it requires your will, your desire.

Simple physics! "Simple...!"

(How many christians today don't have a clue of “what is the Holy Spirit?”, “what is His Action in us”, “what are the graces that saint Theresa of Avila describes”, for instance... they just put their conscience in sleep mode, thinking that “Sunday Mass is enough”. Hell... no. Many pastors do lead them as well to this conclusion. (well, sprinkled with a bit of a moral theology, or of some biblical lucubrations)

In today's Gospel, Jesus used the word “hell”... he called it: the "outer darkness"...

Let us leave the “outer darkness” and learn about His Gift and what we are supposed to do in order to receive it. "Spiritual Theology".... yes please...

(The Journey  Continues...)