THE MISSION of the CHURCH: a RESPONSE to MICHAEL FAHEY in Responding to the Paper, I Will Be Guided by Herbert W
THE MISSION OF THE CHURCH: A RESPONSE TO MICHAEL FAHEY In responding to the paper, I will be guided by Herbert W. Richardson's genuine understanding "that every cultural epoch is characterized by a dominant intellectus, which undergirds not only the thought of an age but also its institutions."1 The dominant intellectus of our age is relativism, but of a special kind and with a very particular slant. It affirms that all judgments bear a socially relative character and, by their very nature, tend to eliminate divine transcendence. Furthermore, this relativistic intellectus both justifies and institutionalizes social differentiation, cultural pluralism, and even ideological conflict. Richardson also notes "that Christian faith has not opposed, but has accepted, the various cultural intellectus. But it has ac- cepted them only by qualifying them. That is, Christian faith has correlated an appropriate conception of faith with each of these intellectus in order to redeem them from their anti-human tendencies."2 The kind of faith coordinated with the defect of the relativistic intellectus of today is "faith as the power of reconcilia- tion which works to unite the many relative perspectives and to thwart ideological conflict"3 (fides reconcilians intellectum). 1Toward An American Theology (New York: Harper & Row, Publishers, 1967), p. 36. He singles out five intellectus in the history of mankind: mystical rationalism, scientific naturalism, skeptical criticism, gnosticism, and relativism. The different cultural intellectus generate different types of idolatrous unbelief, and it is Christianity's duty to correlate each type with an appropriate type of faith. The five correlating types of faith are: fides quaerens intellectum, fides perficiens intellectum, fides formans intellectum, fides crucificiens intellectum, and fides reconcilians intellectum (cf.
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