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Posts Tagged ‘Reforming the Church’

36e7vzLast week, we had a combox discussion about what in the Church needs reform. David Schutz, in a thoughtful post on the reform of the Curia, reminds us that reform can’t stop in one place, and that – in Church history – those in most need of reform have usually been those most resistant.

Read the whole post for gems like this:

Don’t think that the Curia can reformed without the whole Church being reformed; and don’t think that the Church can be reformed without YOU (and me) being reformed.

…and this:

…it isn’t a “liberal vs conservative” thing, it is an “inward vs outward” thing. The Counter-Reformation was, of necessity, “inward”. But the time for “inward” is gone, and the time for “outward” – Evangelisation – is here. Yet a characterisation of both the old fashioned dyed-in-the-wool liberals and new Rad Trads is that they both share the view of an “inward looking”, aka, “self-referential” Church.

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St Charles Borromeo, 16th Century reformer, patron saint of bishops, pray for us.

I came across an article on reform by Avery Cardinal Dulles that I thought might interest some of you. It begins:

The long experience of the Catholic Church has included many seasons of decline and renewal. Throughout the centuries the Church has striven by preaching and exhortation to help individual Christians reform their lives. At various times reformers have arisen to make the consecrated life a more authentic school of perfection. One thinks in this connection of the Cistercians and Trappists as reformed branches of the Benedictine order, and of the Discalced Carmelites, who conducted a thoroughgoing reform of their order in sixteenth-century Spain.

The universal Church likewise has undertaken major institutional reforms; for example, the Gregorian Reform of the eleventh century, which imposed stricter discipline on the clergy and secured the independence of the Church from secular control.

At many times in her history the Church has been threatened by false reforms that, if accepted, would have denatured her. Such reforms were attempted by the Encratites in the second century, the Donatists in the fourth century, the Waldensians in the twelfth, the Spiritual Franciscans in the thirteenth, Wycliffe in the fourteenth, and Jan Hus in the fifteenth.

Cardinal Dulles then goes on to discuss reforms between the sixteenth century and Vatican II, before making the following statement about the nature of reform:

Reform may be either restorative or progressive. Restorative reform seeks to reactualize a better past or a past that is idealized. Progressive reform aims to move ahead toward an ideal or utopian future. Either style can run to excess. Restorative reform tends toward traditionalism; progressive reform, toward modernism. But neither direction can be ruled out. Sometimes the past needs to be repristinated; at other times, it may need to be transcended.

In any discussion of reform, two opposite errors are to be avoided. The first is to assume that because the Church is divinely instituted, it never needs to be reformed. This position is erroneous because it fails to attend to the human element. Since all the members of the Church, including the Pope and the bishops, are limited in virtue and ability, they may fail to live up to the principles of the faith itself. When guilty of negligence, timidity, or misjudgment, they may need to be corrected, as Paul, for example, corrected Peter (Galatians 2:11).

The second error would be to assail or undermine the essentials of Catholic Christianity. This would not be reform but dissolution. Paul rebuked the Galatians for turning to a different gospel (1:6). The Catholic Church is unconditionally bound to her Scriptures, her creeds, her dogmas, and her divinely instituted hierarchical office and sacramental worship. To propose that the Church should deny the divinity of Christ, or retract the dogma of papal infallibility, or convert herself into a religious democracy, as some have done in the name of reform, is to misunderstand both the nature of Catholicism and the nature of reform.

Anyone seeking to reform the Church must share the Church’s faith and accept the essentials of her mission. The Church cannot take seriously the reforms advocated by those who deny that Christ was Son of God and Redeemer, who assert that the Scriptures teach error, or who hold that the Church should not require orthodoxy on the part of her members. Proposals coming from a perspective alien to Christian faith should be treated with the utmost suspicion if not dismissed as unworthy of consideration.

He then quotes from a book written over a decade before VII, True and False Reform in the Church, by the French Dominican Yves Congar, drawing 8 principles from that work by which we might assess reform principles, concluding:

The idea of reform is as old as Christianity itself. Reform is by definition a good thing, and frequently is needed both on the personal and on the institutional level. But history teaches that reform can be misconceived and indiscreet. The only kind of reform that the Church should consider is one based on authentically Christian and Catholic principles. Holy Scripture and Catholic tradition give the necessary parameters. All who propose ecclesial reform should make it clear at the outset that they sincerely embrace these principles. Otherwise they should not be invited to participate in the process.

Where existing institutions prove clearly inadequate, institutional reform has a claim on our consideration. But it is less important and fruitful in the long run than personal reform, which requires purification of the heart from pride, sensuality, and lust for power. Where there is a humble and loving spirit, combined with firm faith and stringent self-discipline, institutional reform will be at once less urgent and easier to achieve.

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