“Ecumenism is open to two kinds of misunderstanding or abuse. First, it can be misconceived as aiming merely at a modus vivendi and more friendly relations among communities that remain divided. Second, there seems to be a temptation for Catholics to represent Protestant views, formerly rejected by the Church, as not irreconcilable with Catholicism, to thin down Catholic doctrine to aspects that may be compatible with Protestant positions, and to dodge the differentiation between truth and error.
The Second Vatican Council, however, in welcoming the Ecumenical Movement and encouraging its progress, has not sanctioned such confusions. The Decree on Ecumenism repeatedly states that the aim of ecumenism is the restoration of full unity between the now divided communities (see nos. 1, 4, 5, 12). It is with this objective in view that the document readily admits that we can learn from the separated separated Christians (nos. 4, 6), and it urges that we should try to understand better the mind of the separated brethren (no. 9). But the Decree also demands “that it should become clearer what the position of the Catholic Church really is” and “that our faith be more adequately expounded” to the separated Christians (nos. 9, 11 para. 2). It warns that those things which we can learn from the separated Christians “have carefully to be distinguished from the Deposit of Faith” (no. 6). There is no room for a license to blur essential differences. The Decree explicitly cautions against confusion in stating: “Nothing is so alien to ecumenism as that false irenicism by which the purity of Catholic doctrine suffers damage and its genuine and plain sense is obscured” (Nil ab oecumenismo tam alienum est quam ille falsus irenismus, quo puritas doctrinae catholicae detrimentum patitur et ejus sensus genuinus et certus obscuratur. No. 11).
True ecumenism is a common quest for the truth and for possibilities of re-establishing real unity. The principal objective of such endeavors is, of course, the discovery of agreements and a rapprochement without detriment to the truth. But since truth is opposed to error, it is also necessary to make distinctions and even to venture criticism. Honest inquiry for the truth does not evade the challenge of serious criticism.
Catholics are at present criticizing their own past and the present condition of their Church with a zeal which to some extent is surely justified and healthy, though it often overshoots the mark. But is it only Catholicism that requires to be criticized? Is it not necessary that the principles underlying the separate existence of Protestant churches should also be critically examined?
The movement that resulted in the division was started by Martin Luther. Crucial to his theology and spirituality, from about 1518 onward, was his new conception of faith. This concept was a seed whose germinative power has remained unimpaired throughout four-and-a-half centuries. It is the inchoate form of anthropocentric theology. Now it is anthropocentric trends which at present are causing considerable confusion in Protestantism and Catholicism alike, and the writings of modern Protestants evidence the impact of Luther’s central idea. A critique of this idea seems therefore requisite for clarifying the situation.
But is it wise to reopen an old wound which has just begun to heal? Should we not be glad that the period dominated by controversy has at last come to an end? Would it not be more helpful to the cause of reconciliation to confine our studies to features in Luther’s thought acceptable to all partners in the dialogue?
There is no one today who denies that there are genuinely Christian values in Luther’s works. The present author is well aware that these can be made fruitful for true ecumenism and he has been anxious not to overlook such values even in writing this critique. However, experience of recent years has come to confirm his conviction that a positive evaluation of Luther’s ideas presupposes criteria, and these can only be gained by critical scrutiny. The present confusion is in a great measure the outcome of a lack of criteria. Today, a critique of Luther’s central concept is not a triumphant assertion of Catholic claims but an attempt to discern one of the origins of dangers that threaten all churches alike.
The thought of pre-Protestant Luther (1509–17) is grand and deep. His passion for the Word of God, his “theology of the cross,” and his spirituality of humility revivified vital elements of Catholic tradition with an originality indicative of charism. Even his anti-philosophical attitude is evidence of his total surrender to the majesty of God. His allegiance to nominalism did not impair his religious originality. On the contrary, he kept a critical attitude toward tenets of that school and succeeded in making its way of thinking subservient to his intention, which was exclusively and passionately religious. All the great impulses of a truly Christian nature that remained even in his later career date from that early period which, though very different from prevailing forms of medieval Catholicism, must be judged as the promise of a Catholic renewal.”
-Hacker, Paul (2017-09-22T23:58:59). Faith in Luther: Martin Luther and the Origin of Anthropocentric Religion (Kindle Locations 391-428). Emmaus Academic. Kindle Edition.
Love & truth,
Matthew
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "“Si comprehendus, non est Deus.” -St Augustine, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, “When we pray we speak to God; but when we read, God speaks to us.” -St Jerome, "As the reading of bad books fills the mind with worldly and poisonous sentiments; so, on the other hand, the reading of pious works fills the soul with holy thoughts and good desires." -St. Alphonsus Liguori, "And above all, be on your guard not to want to get anything done by force, because God has given free will to everyone and wants to force no one, but only proposes, invites and counsels." –St. Angela Merici, “Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him . . . God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways.” —St. Teresa of Avila, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it, who know so much of history that they can defend it. I want an intelligent, well-instructed laity… I wish you to enlarge your knowledge, to cultivate your reason, to get an insight into the relation of truth to truth, to learn to view things as they are, to understand how faith and reason stand to each other, what are the bases and principles of Catholicism, and where lie the main inconsistences and absurdities of the Protestant theory.” (St. John Henry Newman, “Duties of Catholics Towards the Protestant View,” Lectures on the Present Position of Catholics in England), "We cannot always have access to a spiritual Father for counsel in our actions and in our doubts, but reading will abundantly supply his place by giving us directions to escape the illusions of the devil and of our own self-love, and at the same time to submit to the divine will.” —St. Alphonsus Ligouri, "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom