The Word in the World

Santa Clara University Scholar Commons Jesuit School of Theology 10-2010 The orW d in the World Sandra Marie Schneiders Jesuit School of Theology/Graduate Theological Union, [email protected] Follow this and additional works at: https://scholarcommons.scu.edu/jst Part of the Religion Commons Recommended Citation Schneiders, Sandra Marie “The orW d in the World.” Pacifica 23/3 O( ctober 2010): 247-266. https://doi.org/10.1177/ 1030570X1002300301 This Article is brought to you for free and open access by Scholar Commons. It has been accepted for inclusion in Jesuit School of Theology by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Corpus Christi University Parish Schneiders I Toledo, Ohio October 19, 2010 THE WORD IN THE WORLD Discipleship in the 21st Century Sandra M. Schneiders, IHM Good afternoon. I am honored to be part of this justly famous lecture series about which I have heard glowing praise for years. My thanks to Jim Bacik, Rick Gaillardetz, and the community here at Corpus Christi for inviting me, and to all of you for coming. Introduction The topic on which I am inviting all of us to reflect this evening, "The Word in the World," especially as a way of talking about what it means for Christians to be disciples of Jesus in our contemporary situation, suffers from a double ambiguity, namely that of both of the nouns in the title. Does "Word" refer to the second person of the Trinity, the Word who entered our world incarnate in Jesus Christ, or to the Gospel as the word of God which Jesus commissioned his disciples to preach in his name to the whole creation? And does "world" refer to the enemy Jesus spoke of as the world which will persecute his disciples as it has persecuted him (Jn. 15 :20) or to the world which God so loved as to give the only Son (Jn. 3: 16)? I want to begin, then, by asking what is the world to which we are commissioned to bear the Word and what is the Word that is to be addressed to this world? The first question is the most difficult to answer; the second is the most difficult to live. World Not surprisingly, there is actually a great deal of material in the New Testament on the subject of "world." Jesus, after all, is the Word of God who came into the world and at the end of Corpus Christi University Parish Schneiders 2 Toledo, Ohio October 19, 2010 his earthly career, when he departed from this world, he missioned his disciples to go into the whole world to proclaim the Gospel to every creature. But before examining what the New Testament says about "world," I want to suggest that paii of the problem of the Word in the world is that the New Testament understanding of "world" has not been particularly influential, or even functional, throughout most of the Church's history of dealing with the world. Rather, it seems that the meaning of the term "world" has fluctuated depending on how the Christian community in any given period of history was experiencing itself in its historical, that is, its socio-cultural, economic, and religious context. Substantiating this thesis in detail would require an examination of the whole of Church history. So, I will restrict myself to a period in which most of us, if we are over 50, participated, at least briefly, namely, the period from the Reformation up to the eve of the second Vatican Council, the period from 1500 to 1950 which is usually called "the modern period." The historical process that would eventually end the medieval Church's reign over most of the then-known world, namely, the Protestant Reformation, was well under way before the end of the Middle Ages. By the beginning of the Reformation the Church had already lost half of its religious empire in the east-west schism which began well before its conventional date of 1054. In the 1400s the eventually worldwide cultural tsunami later called the Renaissance began to undermine the unquestioned grip of the Church, in the name of faith, on the intellectual life of Europe. The Protestant Reformation in the early 1500s definitively cracked the unifying ecclesiastical structure of western Christendom. It is ironically eloquent that the symbolic "cause" of the Reformation was the commodification of the infinite salvific riches of the paschal mystery for sale in small, medium, and large packets called "indulgences." Although hardly the most serious theological or moral problem of the late medieval Church, few symbols speak so clearly of the Church's secularization as its marketing of its spiritual goods. Medieval Corpus Christi University Parish Schneiders 3 Toledo, Ohio October 19, 2010 "Christendom" was the apotheosis of the assimilation of the Church to the secular order which had begun in the fomih century under Constantine. I hasten to add the obviously necessary disclaimer. The thousand years of the Church's history that we call the Middle Ages was anything but a steady decline of faith and morals. The medieval Church produced glories of Christian art, music, architecture, and drama as well as the most powerful theological synthesis ever written, that of Aquinas, schools of spirituality which are still nourishing the Church' s faith life, and Religious Orders which re-civilized the Continent after the fall of the Roman Empire and carried the Gospel to every corner of the then-known world. There is good reason, from many points of view, to call the thirteenth the "greatest of centuries" and the Middle Ages as a whole the "Golden Age of the Church." My point, however, is that the meaning of "world," as it emerged in the Middle Ages, was determined less by the Gospel material on this subject than by the relation of the institutional Church to its emihly context. Unlike the relation between the Church and its context in the first centuries after the Resurrection when it was a persecuted minority fighting for existence in the hostile world of the Roman Empire, the relation of Church to the world after the Theodosian Reform in the 5th century and throughout the medieval period was one of increasing dominance. The Church gradually subsumed its context. If it is true that we transform into ourselves what we consume, it is also true that we become what we eat. While the Church dominated the medieval world which became, at least culturally, universally Christian, the Church was also becoming profoundly secular. By the end of the Middle Ages the Church was functioning not so much in opposition to the secular order but as the dominant actor in that order. A very different era was brewing, however, as the Renaissance permeated Italy in the 1400s and spread rapidly across the continent and into the British Isles, with the Reformation hot on its heels. The Council of Trent in the mid-1500s was the Catholic Church' s response to the Protestant Reformation which was, of course, a political as well as a spiritual movement. But the Reformation was seen by the Roman Church as primarily a challenge to its hegemony in Corpus Christi University Parish Schneiders 4 Toledo, Ohio October 19, 2010 Europe, which was not only religious but also political, economic, cultural, social, and military. The Council of Trent, intending no doubt to reform the Church insofar as that was deemed necessary, was essentially defensive, a polemical and reactionary act of resistance to the Protestant challenge. It affirmed and clarified and in some cases created Catholic doctrine and practice in often unnecessarily extreme terms, forcefully repudiating and condemning the sometimes quite valid criticisms and innovations of the Reformers. The Church was, as it were, circling the wagons to protect itself from the challenges to its identity and authority represented by the Reformation. Unlike the Church of the Middle Ages which was intimately entwined with the world, the Church from Trent in the mid-1500s to the First Vatican Council in the mid-1800s, became progressively insular in its relation to its surrounding European, and eventually worldwide, context. The Renaissance and the Reformation in the 15th and 16th centuries undermined the Church's control of the intellectual spheres, both humanistic and theological. The Scientific Revolution in the 17th century inaugurated the tension between science and religion with which we are still dealing. The 18th century launched the Enlightemnent in which reason undertook not only to challenge but to defeat the Church's claim, on the basis of authority, to be the sole or even primary source and arbiter of truth. Not only was the Church, between the 1500s and the 1800s, dethroned in the religious and intellectual spheres but the two great politicial revolutions in the 18th century, the French and the American, called into question the very principles of political organization on which the Church's divine right government, with its still universalist claims to sovereignty, rested. Thus, throughout the 19th and early 20th centuries the Church dug in not only in the political sphere against democracy and freedom of conscience on the one hand and against socialism and communism on the other, but also against the rapid and ongoing developments in the physical and social sciences, and against new movements in philosophy and theology. In the social sphere, it resisted the rising consciousness of women and other so-called "natural Corpus Christi University Parish Schneiders 5 Toledo, Ohio October 19, 2010 inferiors" whose expanding expectations threatened the hierarchical aristocracy in society and Church. To protect its faithful from what it increasingly considered the universally noxious atmosphere of the so-called modern world the Church took increasingly repressive measures.

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