The Reformations: A Catholic Perspective. David J. Endres

Transcription

1 The Reformations: A Catholic Perspective David J. Endres Richard John Neuhaus, a celebrated Christian intellectual, addressed a meeting of Lutheran clergy and laity in New York City in The address might not have been so noteworthy expect that Neuhaus was a Lutheran minister turned Catholic who had become Catholic only a couple months before speaking on the topic of The Future of the Reformation. In that speech that was later reprinted in America magazine, the Jesuit Catholic weekly, Neuhaus claimed that, according to his mind,... the living tradition of Catholicism has internalized the authentic concerns of the Reformation over the centuries, [so that] the 16th century causes of division no longer justify [Lutheran and Roman Catholic] separation. 1 In conversation with Dr. Mengel s address, I hope this evening to build on Richard John Neuhaus claim by discussing the Reformations of the sixteenth century from a Catholic perspective; how the Catholic Church responded; what that means to us today as Christians, both Protestant and Catholic; and our hopes for further reconciliation with our past. The Many Reformations of the Sixteenth Century First, history is never uncomplicated and certainly not in sixteenth century Europe. Much of Reformation history is an overly simplified narrative which leaves much to be desired. Often, we think of the movement as one Reformation but there were many both Protestant and Catholic. In addition to Luther, there was the English reformation of King Henry the 8 th and Thomas Cranmer, the second-generation reformation of Calvin that occurred a couple of decades after Luther, the radical reformation of the Anabaptists, initially opposed by Luther and the Catholics, and finally what is called the Catholic reformation or Catholic counter-reform. In the end, the movements helped create not only a binary kind of division between Catholics and Protestants, but as we know divisions among Protestants themselves. 1 Richard John Neuhaus, The Future of the Reformation, America (February 2, 1991):

2 We can ask the question then, Which reformations are we speaking of? Tonight we will primarily focus on Martin Luther s continental reform movement which had its most significant impact upon Germany and Scandinavia and eventually America. But that impact was not at first obvious, for most consider Luther a reluctant reformer at least at first and it was unclear as late as the 1540s whether the theological divisions that were experienced in Christian Europe would prove lasting. Even the nailing of Luther s protest -- the 95 theses -- on the door of Wittenberg s Castle Church on October 31, 1517 wasn t meant to be the beginning of a reformation. The movement took on energy over time and so it was natural to look back in history to discern a definite beginning. Long after Luther died the nailing of the 95 theses was transformed from a modest academic intervention which it was -- into a broad, public stand, which it was not. The theses were written in Latin, not German for discussion by clergy and scholars, not the town s people. This reminds us that the reformations were complex movements not events and not the work primarily of one or two people even if certain significant actors played decisive roles. And various preconceptions, including modern ones, have helped color how we view the age of the Reformation. So what were the Reformations? A complex movement at times grass roots at other times top-down that brought about a new emphasis called Evangelical Christians which is to say, Gospel Christians, but at the expense of dividing Christianity. The reform movement was a challenge to contemporary power structures both secular and religious. In terms of religion, the movements questioned the Catholic Church s teaching authority, the hierarchical structure of the Church as it had developed, the sacramental system, and related understandings of grace and salvation. Religion was both the cause and the excuse, so to speak, for the Reformation, but not the only cause nor the only excuse. For the role of politics and economics and the press and nationalism all contributed 2

3 I like the explanation of the Catholic historian Hubert Jedin, When we ask about the causes of the Reformation, he said, we admit that this event of such tremendous importance was not the work of one man, such as Luther, and that it did not first begin with the ninety-five theses of Long before the outbreak of the Reformation, things occurred, facts were provided, steps were taken, ideas were spread and emotions were stirred, which facilitated, made possible, provoked, and even made unavoidable the coming of a revolt against the Church so unavoidable that we can speak of an inner historical necessity. This does not mean [of course] it could not have happened differently... But even though it could have occurred differently, this is what occurred. Reformers such as Luther and Zwingli, and Calvin impacted Christianity, some would say forever, even if eventual reunion is to be achieved. These reformers shared a view that Catholic belief and practice was deficient. They and most would admit this in retrospect -- had authentic concerns to use Richard John Neuhaus phrasing. Like the dismal state of catechesis; the immorality of some clergy, and the indulgence trade, still practiced even after some in the Church had tried to curb it many years earlier. A Reform Among Reforms: The Catholic Reformation This leads us to the reality that the Reformers were not the first to raise many of these questions about the Scriptures and sacraments and grace and works. Nor were they the first to call for reforms of discipline and practice. Most are not aware that on the literal eve of the Reformations, the Catholic Church had convened a general council of its bishops. Known as Lateran V it was at its heart a reform council especially reform at the top beginning with the cardinals and curia. The council s proceedings concretized what reform was to look like, but church leaders at the time had little interest in carrying these reforms out. Sadly, the Catholic Church was similarly slow to respond to the content of the Reformer s concerns. The Fifth Lateran Council had ended in 1517 the same year as Luther s calls for reform commenced. However, it would be nearly 30 years until the Church called another council one to respond to the Protestant movement that had grown and developed immensely in three decades. 3

4 Before the calling of a council, the Catholic Church had responded in a sense to the reformer s perceived infidelities Cardinal Cajetan had met with Luther in 1518 at the Diet of Augsburg, yet it was more an attempt at garnering a retraction than a discussion. The sides continued to drift farther apart. Pope Leo X in 1520 responded to Luther by outlining 41 false propositions drawn from Luther s writings; Luther, unwavering, burned his copy of the document and was excommunicated the following year. A host of ecclesial and political realities contributed to the failure to adequately respond to the doctrinal and disciplinary concerns of the reformers at least in the short term. When the Council of Trent was finally called in 1545 with a meager Protestant representation at times in attendance it set about clarifying and reforming, clarifying belief and reforming practice. Its purpose was to reform the Catholic Church and ultimately heal the divisions between Protestants and Catholics. It could be argued that the council both responded to and internalized the concerns of the Protestant Reformers, but not always sympathetically, for often the Catholic reforms were in conscious awareness, if not opposition to the Protestant reforms. The result was a narrowing window for further discussion. Yet there is a positive side to these clarifications. For the dialectical tension of the Protestant Reform brought about a form of purification for the Catholic Church. Trent decreed that the giving of alms was not to be a necessary condition for gaining an indulgence. Its texts emphasized the ministry of bishops and pastors requiring them to live in the place in which they had care of souls and directed them to preach and teach, something that had been neglected by many. It established seminaries and mandated significant theological training for clerics all reforms one would think that Evangelical Christians could have respected. The Council further affirmed the Scriptures, and sacraments, and the primacy of grace issues important to the Reformers to be sure, but not always defined in ways congruent with their understandings. 4

5 The Council of Trent took eighteen years, spanning the reigns of five popes. Its sessions alone met for over four years, and it produced a greater volume of teachings than the combined output of all the previous eighteen ecumenical councils of the Catholic Church. It was a monumental achievement and while not exhaustive was a significant movement in the direction of disciplinary reform and theological clarity. While it did not further reunion with Protestantism, which was one of its stated goals, what is certain is that the Catholic Reformation unleashed new energy in the Catholic Church. Religious communities exploded the Jesuits, the Oratory of St. Philip Neri, the Ursulines many of whom taught or nursed the sick and provided for the poor. A generation of Catholic reformers was born of this age St. Charles Borromeo, St. Teresa of Avila, St. Francis de Sales all raised up according to the needs of the time and place to be credible, living witnesses to the Gospel. It was a period of religious zeal. Catholic missionaries evangelized and in some cases re-evangelized Europe. Clergy and laity established catechetical efforts to teach the faith to children and adults. All this had a profound effect, a reinvigorating presence in Italy, and Germany, and Belgium, and elsewhere Many would say the Catholic Church was stronger in 1700 than it had been in 1500 partly because of the Protestant reformations that had impacted the continent. Catholic Assessment of the Protestant Reformations So what is a Catholic to think of the Protestant Reformations? There s no easy answer given the complexities of these movements, but perhaps we can end with a consideration of three questions Were the Reformations necessary? Were they regrettable? And, Were they impactful? First, were the Reformations necessary? In many ways yes. In terms of the Church s need for continual reform and conversion the idea of semper reformanda always reforming -- predated the Protestant Reformation. It has been part of the Church from the beginning and remains foundational that we continue to strive to draw closer to the Lord. Whether these reformations were necessary in precisely the way they unfolded is more difficult to answer for as the historian Jedin reminds us, it could have happened differently even if we can speak of a 5

6 certain historical necessity or at least likelihood given the complex political, social, and religious dynamics of the day. Were the Reformations regrettable? Yes, in some sense. For it is possible I think to speak of the reformations as both justifiable, even historically necessary, yet also regrettable and sinful. Sin that both Protestants and Catholics should claim some culpability for -- in terms of the loss of unity of Christians especially since unity is at the very essence of Christianity as witnessed to in the Scriptures and in the Church s creeds. Yet the reformations were not entirely regrettable if we consider the positive aspects of Luther s challenge, including its impetus to reform disciplines and refocus spiritually. Were the Reformations impactful? Of the three questions posed in conclusion, this is the easy one. Without a doubt these movements were impactful. 500 years later we are still discussing what happened and what it means. It was impactful for both Protestants and Catholics. For it brought about both a new religious movement, or movements, in Protestantism and furthered the Catholic Church s efforts to reform and revitalize. In short, these movements still impact every Christian in America in some way, seen or unseen, acknowledged or unacknowledged. This commemoration of 500 years offers an opportunity not to change history for what happened in the past cannot be changed but to change what and how the past is remembered. It is my hope that we are at a point in history where the concerns of the Protestant reform can be respected by Catholics and the energy of the Catholic reform can be acknowledged by Protestant believers. Though we who are Catholic, and those who are Protestant sometimes still feel far from one another, 500 years later, might it not be that Richard John Neuhaus was right: that in light of our own historical paths our own reformations that the causes of division might no longer justify separation? It this seems too much, too radical, and I admit it could, it is the challenge of all who believe in Jesus to take seriously the priestly prayer of Jesus recorded in John 17 in which he prays to God the Father, May [they] all be one, as you, Father, are in me and I in you (v. 21). Thank you. 6