Francis and Father Spadaro
JANUARY 8, 2018
The Triumph of the People’s Church
CRISIS MAGAZINE
{ Abyssum }
Continuing his commitment to a doctrinal vision that prioritizes the lived experiences and insights of ordinary Catholics over the authoritative teachings of the Church, Pope Francis recently affirmed the importance of what he called a “free and responsible” form of Catholic theology—a “creative fidelity”—in the life of the Church. Speaking before a Vatican gathering of 100 members of the Italian Theological Association last month, Pope Francis advised the theologians to remain “anchored” to the teachings of Vatican II, by “proclaiming the Gospel in a new way” to a rapidly changing world.
This is not the first time that Pope Francis has called on theologians to embrace the spirit of Vatican II by announcing the Gospel in a new way, “more consonant with a profoundly different culture and world.” From the first days of his pontificate, Pope Francis has privileged a form of “Popular Catholicism” that prioritizes the insights, the beliefs, and the practices that emerge from the people themselves. The word “popular” does not refer to “prevalent,” rather, it refers to the religious practices and beliefs that emerge from the people themselves—not the priests. Emphasizing the contextual nature of all theological reflection, “Popular Catholicism” maintains that theology must always be cultural and historical. From this perspective, any attempt to de-culturize the theological and religious expressions of a community is dehumanizing because it rejects the authentic experience of the people.
Emerging in Latin America, as a way for Latino Catholics to differentiate themselves from the ways in which Catholicism was practiced in Spain, Popular Catholicism was originally a symbol of freedom—a rejection of the colonial dominance of the Roman Catholic Church in Spain. A leader of this movement has been theologian Orlando Espin, a professor of religious studies at the University of San Diego and director of the Center for the Study of Latino/a Catholicism at the university. In his 1999 edited collection of essays (published by Orbis Books) entitled From the Heart of Our People, Espin emphasizes the “contextual nature” of all theological reflection and maintains that theology is always cultural and historical. Espin maintains that the consequence of this cultural emergence is that elites—or those Espin calls the “hegemonic group and their allies,” have been successful in using the symbols and ideologies of religion to “oppress the marginalized.” Especially critical of those theologians who privilege the ecclesiastical institution as the witness to “true Catholicism,” Espin maintains that “the real daily life religion of most Catholics is regarded as an adulterated version of the institutional norm.”
Hardly a marginal figure in the Popular Catholicism movement, Espin has been a longtime leader of this movement to reject the religious authority of the hierarchy in favor of the more authentic lived experience of the people. Such a turn requires theologians to use what Pope Francis calls “creative fidelity” to allow the Church to be “rejuvenated by the perennial novelty of the Gospel of Christ.”
Highly respected by left-leaning national and international theologians, Espin was awarded the highest honor last year from the Catholic Theological Society of America—the world’s largest professional society of Catholic theologians. Receiving the John Courtney Murray Award for his “lifetime of distinguished theological achievement,” Espin, a priest of the Orlando diocese who no longer appears to function as a priest, and is currently married to his same-sex partner, thanked his “husband,” Ricardo Gallego, during his acceptance speech.
It is clear that after decades in the shadows, Popular Catholicism is now ascendant under the papacy of Pope Francis. This is in contrast to his predecessors. Both Pope St. John Paul II and Pope Benedict had spoken harshly about the dangers of a Church that was “born of the people.” Pope St. John Paul II gave a stern rebuke to the Latino theologians in 1983—publishing a letter to the Nicaraguan bishops denouncing the “people’s church” in especially harsh terms. In a speech that was reported on the pages of The New York Times on March 5, 1983, the pontiff predicted that “The Church born of the people is a new invention that is both absurd and of perilous character … only with difficulty, could it avoid being infiltrated by strangely ideological connotations.”
In 1984, Joseph Cardinal Ratzinger offered An Instruction On Certain Aspects of the Theology of Liberation in which he warned about the dangers of the “diverse theological positions,” and the “badly defined doctrinal frontiers” of this movement. Continuing the concerns of his predecessor in 2007 at a private Mass with his former doctoral students, Pope Benedict delivered a talk against theological arrogance by warning against theologians who “only talk in the end about ourselves [and] don’t go beyond ourselves and beyond people.”
As Pope St. John Paul II predicted, Popular Catholicism appears to have already been infiltrated by “strangely ideological connotations.” Many of today’s most highly regarded theologians—like Orlando Espin—draw from the same ideology, and implement the same language and methods of the liberation theologians of the past. In some ways, they are even more radical in their agenda than those of the past because they are now provided with theological cover from Pope Francis himself.
In contrast, many orthodox theologians in the Vatican have been publicly humiliated or removed from their positions. Cardinal Robert Sarah, the prefect of the Congregation for Divine Worship, saw Pope Francis replace sympathetic congregation members with critics who oppose his liturgical reforms and publicly rebuked the cardinal for promoting traditional liturgical practices. Pope Francis also refused to allow Cardinal Gerhard Muller serve a second term as prefect of the Congregation for the Doctrine of the Faith. Pope Emeritus Benedict has praised both of them following these actions by Pope Francis. It is clear that Pope Emeritus Benedict continues to support faithful Catholic theologians. In an interview with Cardinal Muller that was excerpted in the Catholic Herald, the cardinal said that Benedict was “disappointed” with the decision by Pope Francis to remove the cardinal from the head of the CDF. Stating that he had “defended the clear traditions of the faith” while in office, Cardinal Muller told the reporter that Pope Francis had dismissed him without explanation: “He did not give a reason, just as he gave no reason for dismissing three highly competent members of the Congregation for the Doctrine of the Faith a few months earlier.”
These are perilous times for the Church as Popular Catholicism continues to gain ascendancy. It is difficult to predict where all of this will take us. In his recently published book, The Power of Silence, Cardinal Robert Sarah suggests that the Church is in danger of sliding into the same kinds of worldly preoccupations that the Church in Latin America concerned itself with in the 1980s. Cardinal Sarah suggests that we are in danger of moving away from our concern for the salvific mission of the Church. It may be up to the laity to continue that work—along with the remnant of faithful theologians who courageously continue to guide us.
Tagged as Cardinal Gerhard Muller, Cardinal Sarah, Orlando Espin, Pope Francis,Progressive Catholics, Theological Dissent
Anne Hendershott is Professor of Sociology and Director of the Veritas Center at Franciscan University in Steubenville, Ohio. She is the author of Status Envy: The Politics of Catholic Higher Education; The Politics of Abortion; and The Politics of Deviance (Encounter Books). She is also the co-author of Renewal: How a New Generation of Priests and Bishops are Revitalizing the Catholic Church (2013).
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What does 2 Timothy 4:3 mean by itching ears?
Question: “What does 2 Timothy 4:3 mean by itching ears?”
Answer: The apostle Paul wrote a warning for the church: “The time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear” (2 Timothy 4:3).
The Greek word translated “itching” literally means “to itch, rub, scratch, or tickle.” To want one’s ears “tickled” is to desire massages rather than messages—sermons that charm rather than challenge, entertain rather than edify, and please rather than preach. The people Paul warns about will have, as one commentator put it, “ears which have to be continually titillated with novelties.”
“Itching ears” is a figure of speech that refers to people’s desires, felt needs, or wants. It is these desires that impel a person to believe whatever he wants to believe rather than the actual truth itself. When people have “itching ears,” they decide for themselves what is right or wrong, and they seek out others to support their notions. “Itching ears” are concerned with what feels good or comfortable, not with the truth—after all, truth is often uncomfortable. Paul’s warning is that the church would one day contain those who only opened their ears to those who would scratch their “itch.”
Those with “itching ears” only want teachers who will assure them that all is well, teachers who say, “Peace, peace . . . when there is no peace” (Jeremiah 6:14). Where there is a demand for something, the suppliers are not far away. Paul says that not only will there be great demand for watered-down, personalized messages, but there will be “a great number of teachers” willing to provide such pap and steer people away from “sound doctrine.”
Evidence today of people having “itching ears” includes the popularity of messages that people are not required to change, as if repentance were outmoded; that people are basically good; that God is too loving to judge anyone; that the cross, with all its blood, is not really necessary; and that God wants His children to be healthy, wealthy, and content in this world. As people turn their backs on the truth about sin and condemnation, they disregard their need for repentance and forgiveness. And a craving for “new” and “fresher” ideas grows—even though there is “nothing new under the sun” (Ecclesiastes 1:9–10)—accompanied by a longing to feel good about who they are and where they’re going. Messages that tickle ears can fill a lot of churches, sell a lot of books, and buy a lot of time on cable tv.
Some of the early followers of Jesus complained about some of the Lord’s words: “Many of his disciples said, ʻThis is a hard teaching. Who can accept it?’ . . . From this time many of his disciples turned back and no longer followed him” (John 6:60, 66). Walking away from hard truth is easy to do.
In today’s postmodern church, we see many walking away from the hard truth. Some churches that once preached sound doctrine now teach as acceptable the very evils the Bible condemns. Some pastors are afraid to preach on certain passages of the Bible. “Christian feminists” deny God as a heavenly Father, calling Him a “she.” “Gay Christians” are not only welcomed without repentance into church fellowship but into the pulpit, as well.
The church’s remedy for those who have “itching ears” is found in the same passage of 2 Timothy: “Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (2 Timothy 4:2). It is a solemn charge, made “in the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom” (verse 1). And it contains all the elements needed to combat the temptation to tickle ears: preach, correct, rebuke, and encourage. The content of preaching must be the written Word of God, and it must be preached when convenient and when inconvenient. This takes “great patience and careful instruction,” but sound doctrine is worth it.
The church’s quest to manage the comfort level of its audience must never take priority over preaching the Word. The fear of offending people’s sensibilities can never supersede the fear of offending God. Rather, the church should follow the example of the apostles: “We have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience in the sight of God” (2 Corinthians 4:2).
The church today, more than ever, needs to re-examine the teachings it endorses. We need to ask ourselves the following questions:
• Are our teachings truly from God or simply itches we want to scratch?
• Are we standing on solid biblical grounds, or have we allowed the world to influence our thinking?
• Have we guarded ourselves from the schemes of Satan (Ephesians 6:11)?
• Are we keeping ourselves “blameless for the coming of our Lord Jesus Christ” (1 Thessalonians 5:23)?
The truth is, God is not concerned with scratching our itches but in transforming us into the image of His Son (Romans 12:2; 2 Corinthians 4:4).
ABYSSUS ABYSSUM INVOCAT / DEEP CALLS TO DEEP 
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