Tag Archives: Christianity

A (post)modern-day Vandal contra the Church

President Rodrigo Duterte’s vituperation against the Roman Catholic Church is unprecedented in recent Philippine political history. Not even the late dictator Ferdinand Marcos’s record matches it.Yet, in a predominantly Catholic country, his outrageous display of irreligiosity appears to perturb only a few.

His harangue hits at the heart of Orthodox Christianity: the doctrine of the Trinity and the crucifixion of Christ. It highlights the biggest catechetical challenge as yet to the Filipino Church, even as it finds itself in yet another crossroads.

In the broader context, the Francis Papacy has exposed seismic rifts between Church progressives and traditionalists. His “Amoris Letitia” threatens to tear the very fabric of the Church’s existence; indeed, conservative Catholic leaders see his exhortation as an immoral rewriting of marriage, and a door through which liberal ideas are smuggled into the Church.

Too, the epidemic of pedophilia in the American Church and elsewhere that has devoured thousands, and Francis’s failure to decisively address it, has served to further undermine the global Church’s integrity as a clear moral voice amidst a postmodern amoral wilderness.Worse, the Vatican itself has been wracked by revelations of high immorality that would make even libertines blush.

Here, post-EDSA 1986 politics saw Catholic bishops playing footsie with the powers-that-be (think Pajero bishops!). This, even as they actively opposed the government’s program to promote family planning in the country and prosecuted such a harmless soul as Carlos Celdran for his schoolboy antics.

All we see now is a Catholic Bishops’ Conference of the Philippines reluctant to speak a common voice of conviction, not a body of believers a prophetic Cardinal Sin once led, although the recent bombing of the Jolo Cathedral, which killed 21 Catholic faithful and wounded nearly a hundred others,has forced them to issue a pastoral letter decrying the “cycle of hate” that has gripped the country.

The pastoral letter, issued at the close of the CBCP’s 118th plenary assembly, also made an oblique reference to the President’s anti-Catholic vitriol, but said they are responding to it with “silence and prayer.” At least, for now.

To my Protestant eyes, what we have is a Filipino Church at its politically weakest.

An astute politician, the President knows this. Like Arian Vandals besieging St. Augustine’s beloved city of Hippo and its Latin Christian culture, he is exploiting the crises facing the Church to whittle away at the foundations of what is potentially the sole unified opposition to his bloody drug war, and yes, his vision of the future.

He also understands that this is no longer the time of Thomas Aquinas, who, at the height of Christendom in Europe, taught that the Church has a moral right to excommunicate and depose from power a ruler who is leading the faithful away from the gospel.

But it is beautiful to see such weakness of the Church typified by Caloocan Bishop Pablo Virgilio David, a soft-spoken French-trained bible scholar who has chosen to walk with the poor and the powerless of his diocese.

Or by Sister Maria Juanita Daño, RGS, who has lived through the horrors of Oplan Tokhang in San Andres, Bukid with her fellow parishioners. Bishop Ambo and Sister Nenet exhibit the poverty of spirit of the Sermon on the Mount.Or by the Vincentian fathers who have given refuge to the families of victims of the deadly scourge of tokhang that has decimated scores of lives in urban poor communities in Quezon City.

They also reaffirm a central message delivered by Pope Pius XII from the Vatican on Christmas Day, 1942. In his address, Pius XII said every human power has a duty to give back to the human person “the dignity given to it by God from the very beginning.” This, said Pius XII, is only possible where people once again recognized a divinely instituted juridical order, one “which stretches forth its arm, in protection or punishment, over the unforgettable rights of man and protects them against the attacks of every human power.”

These brave words said at the height of the Nazi onslaught was “a critical turning point” for the idea of universal human rights, subsequently defining postwar history and shaping governments in Europe, argues Harvard law professor Samuel Moyn’s book “Christian Human Rights”(2015).

In 1945, diplomats drafted a Universal Declaration of Human Rights that echoed Pius XII’s words, saying the Declaration intends “to reaffirm faith in fundamental human rights, in the dignity and worth of the human person.”

The Filipino Church badly needs to rediscover this legacy for such a time as ours.

This essay was first published by Verafiles  on January 31, 2019 here.

Advertisements

Leave a comment

Filed under Freedom of Religion, Human Rights, Philippines, political theology, Politics, Religion, Uncategorized

Kazimierz Brandys Redux, No. 1

0327-06-brandys-kazimierz-1982I’ve taken recently to re-reading the journals of the late Polish dissident writer Kazimierz Brandys (A Warsaw Diary, 1978-1981). 

An entry from October 1978, p. 11-12:

The contemporary world does not belong to the Age of Reason; it is convulsed by a desire for faith. As a layman living outside the church, my epoch ages me. I feel an anachronism in it, sometimes alien, superfluous. Especially since I usually felt distaste for the type of person and the kind of life that express themselves through religion. I was a student when I halted in front of the steps of a rather old temple, asking myself, Should I turn back or enter? I entered. For me socialism was not a confession of dogmatic faith; I went in because it was battling against a barbaric church that was hostile to me — fascism. Socialism’s nineteenth-century past had earned my respect, attracted me to its legends, the lives of it heroes, its ethical tension. And also by its modest liturgy, it’s simple ways. A table, a chair, a speaker, a discussion. And so, I thought I professed no dogmas. Already I had a gospel. It is without irony that I think of this today. And I have no intention of reducing the significance of socialism in my life. And not only in my life. In history, culture. If i had to name the most important phenomena in our era, I would say the Roma Catholic Church, the Reformation, and socialism. I would further add that these constitute the historical trinity that delineates my understanding of Christianity.

Thus, when saying”church”, I am using the word in a broader sense. For me, it includes ideological orders and organized state religions. Today, the universal Catholic Church is carrying out its mission in a world terrorized by new inquisitions and crusades. The churches of anarchism and nationalism are killing people. The churches of the totalitarian states are killing life itself. Both the former and the latter use torture. And both have their believers and unbelievers. Society seems to be conscious of the religious character of contemporary life [emphasis supplied].

————-

Human beings are, in the most fundamental of senses, religious. We are homo adorans. We exhibit, possess, are oriented and answer to, ultimate commitments.

*inset photo by Czeslaw Czplinski

2 Comments

Filed under reformational philosophy, Religion, Uncategorized

Blasphemy, the “Christian state” and the Cross

After reading Douhat’s piece  in the New York Times on blasphemy,  I offer these further thoughts on #Charlie Hebdo in relation to blasphemy and its place in the Christian society:

1. A state inspired by Christian ideals will nevertheless allow room for blasphemy, for the right to offend, precisely as demonstration of God’s grace and Christian civility, of the conviction, to borrow from  Mouw and Griffioen, that while we await the eschaton, we live under an “open heaven” and cannot see what lies beyond the horizon. This calls then for a certain sense of humility and openness to critical dissent. This is the heart of the Cross as symbol, message, and historical reality.

2. A state founded on Christian principles will not criminally prosecute blasphemy. Such a state will have a good grasp of justice deepened by ethics; it will understand why the contemporary differentiation in society where various institutions have their respectively marked out spheres necessitates the separation of “religious offenses” from the jurisdiction of the state as a political institution.

3. This calls to mind Jim Skillen’s reworking of Bishop Newbiggin’s take on the Cross: Skillen, proceeding from Newbigin’s view of the cross, argues that Christians should be arguing that an open, non-totalitarian, religiously plural society cannot be grounded in intolerant secularism but is, in fact, grounded in God’s patience and mercy in upholding the creation.

4. What they need, according to him, is a strong and distinctive doctrine on which to anchor this robust view of political pluralism; they too, must realize that the fair treatment of all faiths –including the atheist faith – in the public arena should, as a matter of principle, be one aspect of a ”Christian society. “

5. This Protestant idea of “principled pluralism” (or also known by its older name as “sphere sovereignty”) holds that if the right thing for Christians to do in obedience to the truth of Christ’s cross and resurrection is to defend religious freedom in public, then they must not tolerate the power of political untruth that would deny religious freedom to non-Christians or to some other religious group.

6. For Skillen, this means pushing a normative political principle for a Christian society that is consistent with the gospel demand that Christians should make some room for untruth and not try to act as God at the final Judgment. “If the political principle consistent with this truth is that all citizens should be treated fairly and equitably in regard to their religious way of life, then the political principle of tolerance is a normative truth-consequence of the gospel.”

7. Of course, the truth of political fairness for all citizens excludes the untruth of political discrimination or persecution of one or another religious group. Thus, precisely in order to live and proclaim the truth of the gospel, Christians should be willing to lay down their lives even for religious enemies in order to defend the truth of equal public justice for those enemies.

Leave a comment

Filed under Art, Civility, Free Expression, Freedom of Religion, Libel, Principled Pluralism, reformational philosophy, Religion