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A Description of What Magisterial Authority Is When Understood As A Cultural Heritage and Contemporary Change Series IV, Western Philosophical Studies, Volume 8 Series VIII, Christian Philosophical Studies, Volume 8 General Editor George F. McLean Towards a Kenotic Vision of Authority in the Catholic Church Western Philosophical Studies, VIII Christian Philosophical Studies, VIII Edited by Anthony J. Carroll Marthe Kerkwijk Michael Kirwan James Sweeney The Council for Research in Values and Philosophy Copyright © 2015 by The Council for Research in Values and Philosophy Box 261 Cardinal Station Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Towards a kenotic vision of authority in the Catholic Church / edited by Anthony J. Carroll, Marthe Kerkwijk, Michael Kirwan, James Sweeney. -- first edition. pages cm. -- (Cultural heritage and contemporary change. Christian philosophical studies; Volume VIII) Includes bibliographical references and index. 1. Authority--Religious aspects--Catholic Church. I. Carroll, Anthony J., 1965- editor of compilation. BX1753.T6725 2014 2014012706 262'.'088282--dc23 CIP ISBN 978-1-56518-293-6 (pbk.) TABLE OF CONTENTS Introduction: The Exercise of Magisterial Authority 1 in the Roman Catholic Church Anthony J. Carroll Part I: Authority in Biblical Sources Chapter I: “It Shall Not Be so among You”: Authority and 15 Service in the Synoptic Gospels Sean Michael Ryan Chapter II: Authority without Sovereignty: Towards 41 a Reassessment of Divine Power Roger Mitchell Part II: Sociological and Philosophical Perspectives Chapter III: The Magisterium: Conjunctions and Disjunctions 55 in Modernity: A Historical-Sociological Analysis Staf Hellemans Chapter IV: Post-metaphysical Authority 73 Anthony J. Carroll Chapter V: Disagreement and Authority: Comparing Ecclesial 91 and Scientific Practices Louis Caruana, SJ Part III: Theological perspectives Chapter VI: Authority in the Church: Authentic and Effective? 105 James Sweeney, CP Chapter VII: Authority and Magisterium: A Lesson from 119 the Seventh Century Richard Price Chapter VIII: Be Subject to Every Human Creature for God’s Sake: 131 St Francis of Assisi and the Experience of Authority Paul Rout, OFM Chapter IX: Imagining Authority in a Kenotic Church: 147 Magisterium in the Contemporary Church Gemma Simmonds, CJ Chapter X: The “Ugly Broad Ditch”: Authority in a Kenotic Church 165 Michael Kirwan, SJ Chapter XI: Responsible, Critical Assent 183 Karen Kilby iv Table of Contents Appendix I: Obedience and the Church’s Teaching Authority: 195 The Burden of the Past Francis Oakley Appendix II: Subsidiarity: Does It Apply also to the Life of 213 the Church? Daniel Deckers Bibliography 247 Index 265 INTRODUCTION THE EXERCISE OF MAGISTERIAL AUTHORITY IN THE ROMAN CATHOLIC CHURCH ANTHONY J. CARROLL AUTHORITY AS A BLESSING Few would doubt that our age is one of conflicting interpretations. Whether over questions of the human person, the purpose of society, or the natural environment radically different interpretations vie for dominance in a way that seems to characterise this period of history. In such a pluralistic age the appropriate understanding of the nature and extent of authority takes on a particularly important role. Understood as neither authoritarianism nor merely the aggregate of individual preferences an authority can provide guidance as to the better option, the choice which leads to flourishing rather than to diminishment. Perhaps somewhat paradoxically, the exercise of authority understood in this sense is oriented towards the freedom of the other; enabling the freedom of the other to choose what is really in their interests and not simply opting for a short-term solution which appears to be. Facilitating this choice is the role of authority, which helps to provide confidence and reassurance that we are not simply alone in making our choices. There is a community of wisdom that is expressed in the exercise of magisterial authority and which accompanies us on the way of freedom. It is the exercise of this form of magisterial authority which is truly a blessing for the church. As such, it enables the resources of tradition and experience to shed light on contemporary challenges and also provides support and encouragement as we face a myriad of decisions which can bewilder even the most decisive amongst us. The specific area of competence within which the magisterial authority of the church operates is that of faith and morals. In ensuring fidelity to the legitimate tradition of the church, the Magisterium guards what is sometimes called the “deposit of the faith”. That is, the core teachings which constitute the heart of belief in the gospel and in the loving God revealed in Jesus Christ. Gradually built up over centuries, the tradition of the church regulates the faith by defining orthodox belief. It removes the burden of having to work out what previous generations have already struggled to do. The heritage of the doctrinal beliefs developed during the councils of the church defines the parameters of legitimate belief. This does not foreclose new interpretations of doctrine but rather is meant to regulate it within parameters of legitimate possibility. These parameters are the 2 Anthony J. Carroll results of former debate and discussion concerning the fundamental beliefs of the Christian community. To ignore them would be both irresponsible and disrespectful of a tradition which has developed over two thousand years of history. Understood in this way tradition is neither a straitjacket constraining individual freedom nor a definitive interpretation of God’s revelation but rather an ongoing reception of the self-communication of God in Jesus Christ to humanity. Each age must receive these events anew in the light of the Holy Spirit and with attention to the signs of the times. Since, whilst God has been revealed in Jesus Christ the working out of the historical implications of this Revelation will be ongoing until the end of time (John 16: 13). The role of the Magisterium is to regulate interpretations of the deposit of faith in such a way that they are both faithful to the traditional teachings of the church and expressed in a manner which speaks to our times. The dynamic nature of the reception of Revelation is due to the continual workings of the Holy Spirit in the hearts of all women and men of goodwill growing like a mustard seed in the often hidden soil of history (Matthew 13: 31-32; Mark 4: 30-32; Luke 13: 18-19). The Kingdom of God which grows in this way is intermingled with elements which diminish humanity and whilst inseparable from these elements in time, nevertheless, vigilance is required to guard against correctable corruption (Matthew 13: 24-43). The guarding of the integrity of the tradition by the Magisterium cannot thus be otherwise than also dynamic lest the unfolding of the Kingdom of God be ignored in favour of closing off one’s attention to the voice of the Holy Spirit speaking today. Conservation and innovation are in this way in a continual force field of dynamic relations as the deposit of faith is legitimately regulated by the Magisterium of the church. Avoiding both an idolatrous fixing of the faith in an idealised past and seduction by the current passing fashions of the day the continual reform of the church accompanies her pilgrim journey in history. The gradual historical purification of ideological elements in the church is a consequence of recognising faults and failings which have compromised fidelity to the gospel. Such a humble attitude of the Magisterium, expressed in several recent papal pronouncements and most especially in Evangelii Gaudium, is characteristic of a true encounter with the Risen Lord and is an evangelical sign of God’s presence in the church (Luke 18: 10-14). It demonstrates that the origin of the authority of the Magisterium is to be found not in itself but in the One from whom it is sent (Matthew 28: 19). Such conviction arises out of being confirmed in the mission of the Lord which liberates the church from following its own agendas or of justifying itself. In a characteristically evangelical attitude the Magisterium, when it is true to itself, is not interested in itself, it is self-forgetful because its heart lies outside of itself in the One who has sent it. Such a blessing of generosity and charity is made possible only by a gift which no manner of effort can generate. It confers the blessing of humility and gratitude on the one who receives it as they realise the liberation from self which this The Exercise of Magisterial Authority in the Roman Catholic Church 3 inaugurates. As a consequence, the charismatic attraction of the Magisterium transcends the celebrity culture of film stars and politicians who have achieved their fame and status by their own efforts and the efforts of others. The evangelical witness of the Magisterium lies precisely in the realisation that it has been chosen, although unworthy, to serve in this way. As such a natural humility is associated with it when it is exercised authoritatively. So, beyond being an institution within the church which guards the deposit of the faith the Magisterium is also an evangelical sign of the presence of the Kingdom of God. The love of the faithful for the hierarchy originates in the recognition of the vocation of the Magisterium to lead and to guide as much by example as by formal teaching (Philippians 2: 6). Such a kenotic style of leadership should characterise the church as it patterns the mind of the Lord in the institution and makes visible the face of the Lord in the Magisterium. Immediately recognisable as reflecting the presence of the Lord, the enthusiastic greeting of leaders of the church, such as the pope, echoes that of the encounter of Peter with the Risen Lord on the Sea of Tiberias (John 21: 1-19).
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