Questions to the CDF - Following Jon Sobrino Notification
Fr. Tissa Balasuriya OMI
The CDF recently published a Notification on the theological publications of Jon Sobrino SJ of El Salvador. It is the first major action of William Cardinal Levada, from the USA, as Prefect of the CDF in succession to Cardinal Joseph Ratzinger. It warns Catholics of possible errors on several tenets of Catholic doctrine.
The Congregation for the Doctrine of the Faith has the objectives of safeguarding the Faith as well as of promoting theological development. The Notification deals very much with issues of Christology including the personality of Jesus Christ and his role in human salvation. It is critical of the writings of Jon Sobrino, remarking that some of his views are erroneous in terms of the teaching of the Catholic Church. Without commenting on them directly one would like to raise briefly some related questions concerning traditional dogmatic theology of the Church that are problematic in our Asian context, and to some extent elsewhere also. These may hopefully bring some light (or further problems) on the ongoing dialogue on this occasion.
The Dogmatic teaching of the Church concerning Jesus Christ and his role as universal and unique redeemer of the human race relates to the premise that the whole human race is in original sin and cannot redeem itself from its effect of deserving eternal damnation. It is only the grace of God merited for us by Jesus Christ that can bring about a reconciliation of God with humans, personally and as a group. Further it is defined doctrine that membership of the Church is essential for salvation due also to original sin. (cf. 16th Council of Carthage 418, Second Council of Orange 529, General Council of Florence 1442, Council of Trent : Decree on Original Sin, 1546).
In this connection there can be some relevant questions to the CDF.
1) Of cientific nature concerning Monogenism and the consequent presupposition that all humanity is from the two first parents, Adam and Eve.
2) A further question is on the sources of divine revelation and their exegetical interpretation, including taking the Genesis description as literal and factual historical truth.
3) One wishes to ask a general question from the CDF for elucidation of Catholic doctrine. How can we propose as Christian doctrine that all those who were not members of the Church were destined to eternal damnation? Was this not the doctrine of the Church till a few decades ago? Is it reconcilable with the teaching of Jesus that God is love? Is not such a teaching not acceptable to those not of Christian faith.
4) Did not such a teaching and thinking give a wrong direction to the Church including intolerance of other faiths? Is it not only with Vatican II that the Church accepted the freedom of religions, treating other faiths also as possible paths to salvation? In this perspective most Asians were thought of as outside the pale of salvation. Could this be a reason why Christianity is accepted by only about 2% in Asia (excluding the Philippines)?
5) The Notification refers often to the Church's concern for the poor, especially by saintly members undertaking charitable works of mercy. But the issue Jon Sobrino is stressing is social justice. Was not the Church generally on the side of the oppressors during the centuries of colonialism and slavery, and even now of male domination?
6) The Notification is critical of Sobrino's statement :
"The poor in the community question Christological faith and give it its fundamental direction ... the Church of the poor ... is the ecclesial setting of Christology because it is a world shaped by the poor. The social setting is thus the most crucial for the faith, the most crucial in shaping the thought pattern of Christology, and what requires and encourages the epistemological break.".
The Notification, critiquing this view, presents the faith of the Church as the primary norm for evaluating theological writing:
"the faith of the Church. It is only in this ecclesial faith that all other theological foundations find their correct epistemological setting. ... (i.e.) in the apostolic faith transmitted through the Church for all generations" .
A question asked very much specially in the Asian region is : how can the consequent traditional exclusivist teaching of the Church concerning other religions and salvation be reconciled with the universal love and salvific will of God. But was this narrow view not held by the Church throughout many centuries till the changes of Vatican II (1962-1965).
The CDF Notification states that Jesus as God-man enjoyed the beatific vision of God from his conception in the womb of the Mother of God. How could the Church receiving revelation from such an all knowing Jesus propose profoundly wrong doctrines as "outside the Church there is no salvation"? How can such an unacceptable ecclesial teaching be the epistemological correct setting for discerning the faith of the Church?
Pope John Paul II apologized on over 100 occasions for the wrongs by the sons and daughters of the Church to others - and that even violently in the pursuit of what they thought was the truth. He sensed that the ecclesial teaching contributed much to the misunderstandings and conflicts such as the Crusades, and the colonial invasions. He called for a purification of memory and an openness to other religions as at the days of prayer at Assisi.
Perhaps the responses of the CDF to these questions may help the readers of Jon Sobrino evaluate his theological searches in his context ; and the CDF to define its historical role in the 21st century amidst widespread secularization mainly in the West and our multi-religious cultures. A public response to these questions would be most helpful to many, including theologians like Jon Sobrino grappling with the questions of inter-religious relations and social justice. In this the CDF can make a positive contribution to the purification of Christian theology and inter - religious harmony and justice in the world. Could we invite the CDF to contribute towards the development of theology in a direction that does not alienate persons of goodwill from the Church, and invites all to build the reign of God on earth, according to each one's lights.
Tissa Balasuriya OMI, Sri Lanka
31st March 2007
[ Enviar este texto ]