Archive for July, 2007
Theological Q&A Seeks to Answer Important Questions
Thursday, July 19th, 2007
“The Catholic Miscellany”
By The Rev. Mr. Jeffrey Kirby
At times, being Catholic is a peculiar reality. We can be surprised by the teachings of the church, and interested in how things are explained. Doctrinal statements can seem disconnected from every day life, and we want some continuity between our lives and beliefs.
By seeking explanations of our beliefs from the church, we can begin to bridge the gap, and help make those beliefs more tangible and understandable. This task can be difficult in a pluralistic society which tends towards religious pluralism, where truth is often relativized and conviction of belief can be dismissed as arrogance.
The church offers its assistance, however, and has the assurance that it can help every person to find the answers to their questions. The Catholic Church has this assurance because of its enduring claim that it is the church founded by Jesus Christ, and in full possession of his teachings and the means of salvation.
The Vatican recently released five questions-and-answers which seek to clarify and explain this very claim of the Catholic Church. The questions and their responses have caused a stir among theologians, non-Catholic Christians, and many people of good will.
Why has the Vatican written these responses, and why would it release them now?
The answers were written in response to five questions raised and presented by theologians to the Vatican in reaction to the document Dominus Iesus in 2000. Such questions are always taken very seriously. They are reviewed and discussed by panels of theologians, and debated and argued by different schools of thought. After such deliberation, the Vatican gives its answers and clarifications. For these five questions, the process took seven years, and have now been publicized.
The questions and their answers are given in order to provide assistance to academic and general theological work. They are meant to “clarify confusion on certain questions and to correct false understanding” within Catholic theology. No tone is intended by the responses. They are not a formal document themselves, and should only be read within the context of more doctrinally expansive and pastorally applicable documents of the Church – some of which are listed in the introduction.
Beyond this explanation of the purpose and timing of the questions-and-answers, most people want to know: What is the Catholic Church claiming overall, and what is it trying to say? Is the Catholic Church claiming that it is better than other Christian bodies? Is it trying to say that non-Catholic Christians are not real disciples of Christ? Is it arguing that non-Catholics are all going to hell?
The Catholic Church is claiming none of the above. In responding to the five questions, the church is clarifying an age-old claim that it is the visible church founded by Jesus Christ 2,000 years ago, and that it has the fullness of his teaching and the means of salvation. It explains that other Christian bodies certainly have elements of truth and sanctification, and that there are many committed disciples of Jesus Christ outside of the Catholic Church. The Catholic Church makes no claims of eternal judgment of heaven or hell on anyone, non-Catholic or Catholic.
What then is the Catholic Church saying? Does it really believe that it is the one church founded by Jesus Christ, and that it has everything that Jesus wanted to give his disciples?
The Catholic Church acknowledges that truth is one. Something cannot both be and not be, in the same way and at the same time. For example, bread cannot both be and not be the Body of Christ.
Reflecting reality, only one view is true. Recognizing that the New Testament repeatedly speaks of one church, the Catholic Church asserts that Jesus Christ desired to found only one church, to hold and preserve the unity of his truth and the means of salvation. The Catholic Church believes that the one church of Christ was founded on St. Peter and the apostles, and that it subsists in the Roman Catholic Church, guided by the pope and bishops, who are the successors of Peter and the apostles.
For this reason, in theological terminology, the Catholic Church reserves the word “church” only to bodies with an historical succession from the apostles. This is not to say that the word “church” cannot be used in popular jargon or conversation.
In a society as open as we are, the point comes across as a strong claim. For secular people, it might appear as arrogantly outlandish. To some non-Catholic Christians, it might appear as an exclusivist assertion of self-importance.
Of course, non-Catholic Christians will not agree with the claim. The Vatican knows that reality. But it also understands that authentic dialogue is about being honest with one’s beliefs and claims. The Catholic Church sees this claim as essential to its inheritance and identity as a body.
As seen in the five questions-and-answers, it wants to present its teachings with respectful precision and charitable clarity. Anything else would be offensive and unhelpful to true theological discussion and spiritual sharing.
The claim is all the more significant to us because it is an assurance that our beliefs now are the same as those given by Jesus Christ to the apostles. This reminds us that the Church is endowed, and credibly competent, to help us in our search for answers and explanations of the things of God.
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Finding the ‘Write’ Vocation
Thursday, July 19th, 2007
“The Catholic Miscellany”
By Christina Lee Knauss
COLUMBIA – Deacon Jeffrey Kirby has a way with words.
He has been interested in writing since elementary school according to family members. During his time in seminary, he has written columns on spiritual subjects that have appeared in the Charleston Post and Courier, the Charlotte Observer, and other publications. Plus, his mother Frances Kirby said his homilies have been a hit on his visits to St. Joseph Church, which is also his home parish.
“Jeffrey writes his homily just like he speaks – he makes people laugh at the same time as he teaches them something,” she said. “After he spoke at one of the children’s Masses, the teachers at St. Joseph School said the kids could really relate to what he was saying.”
Deacon Kirby, 32, will be ordained with five other seminarians for the Diocese of Charleston in Columbia on July 27.
Kirby, a graduate of Franciscan University of Steubenville, Ohio, studied for the priesthood at the Pontifical North American College at the Vatican. After ordination, he will return to Rome for one more year of study before receiving his first assignment in the diocese. When he’s not studying or doing work the work of a seminarian, Deacon Kirby enjoys running. He recently completed a marathon in Rome.
The Kirbys moved to Columbia in 1989 after living in Massachusetts, Germany, and Texas while Alan Kirby served in the U.S. Army.
They have two other grown children, Alan Kirby, III, who is serving with the Army in Texas, and Melanie Kirby, who lives near her parents in Columbia and also attends St. Joseph.
Deacon Kirby attended Columbia area public schools and St. Joseph Church with his family. It was there, he said, that his vocation emerged and was nurtured.
“The Holy Spirit worked through my parents, my pastor, and the many young priests who passed through St. Joseph,” he said. “They taught me to seek more from God and to give back to him.”
At his ordination, Deacon Kirby will be vested by Msgr. Charles Rowland, who is currently pastor at Holy Spirit Church, Johns Island. Msgr. Rowland was Kirby’s home pastor during his youth and also during his time of discernment and formation for the priesthood.
Msgr. Rowland said it is a “tremendous honor” to be asked to vest a priest at his ordination, and he remembers worshipping with Jeff and getting to know him during his 16-year tenure as pastor of St. Joseph.
“I knew Jeff throughout my entire time in Columbia, and I know he’s a very sound individual with a tremendous prayer life, “he said. “He’s very dedicated to the church and he’s going to be a tremendous asset to the Diocese of Charleston.”
Frances said her son’s decision to pursue a vocation was not a surprise to her.
“He was drawn to it since middle school,” she said. “His decision to become a priest really wasn’t a surprise to anybody who knew him because he’s always been very involved in his faith. Probably at his ordination, the reality is really going to hit me that I actually have a son who is a priest.”
“The reality will filter in,” said Alan. “I know Jeffrey as my son. He’s a good kid, and he’s done a lot of good for others and for himself.”
Frances also has made a special contribution to her son’s upcoming life as a priest. With help from a friend, she sewed the chasuble he will wear at his ordination, along with several other chasubles in all the standard liturgical colors.
She said it was a moving experience to make the vestments her son will wear while celebrating the Mass. It is also gratifying, she said, to hear from others in Columbia about the impact Deacon Kirby’s vocation has had on them.
“It seems like everybody knows Jeff – we tell him he has a fan club,” she said. “Everyone is excited for him because he grew up here, and it’s really exciting to know someone from your own parish who is becoming a priest. We’re very proud of the fact that he took himself this far.”
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Entry for June 22, 2007
Saturday, July 14th, 2007
O Most Sacred Heart of Jesus, have mercy on us!
I start the long journey home to South Carolina, and the immediate preparationsfor my priestly Ordination. Please remember me in your prayers.
I won’t be able to write much on the blog until early August. If anything comes up, I’ll drop a note, but planning and preparation are going to intensify.
I beg your prayers.
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Entry for June 21, 2007
Saturday, July 14th, 2007
O Most Sacred Heart of Jesus, have mercy on us!
I returned to the priests’ house after my day and night in the poustinia. I received my “word” while in the hermitage. The word isn’t just given for the person, but for the Church, so I’ll share it. The word was simply “holocaust,” meaning “sacrifice.” I felt God remind me that as a priest, I must always be a holocaust so that others might know of God’s love, and that I might be able to show them how to return their love to God. Of course, only by the power of the Holy Spirit and the wisdom of the Church. The North American Martyrs were throughout my prayers.
If anyone is interested in the poustinia, I would suggest Catherine Dougherty’s book “Poustinia.” It summarizes things very well.
After my poustinia, I spent the morning in prayer and reflection.
In the afternoon, I and my classmate went to see the novelist MIchael O’Brien. He lives in Combermere, and agreed to have us over for tea. It was an awesome visit! We spent about three hours talking about his novels and art, the Church and priesthood, and so many other edifying subjects. It was a great conversation! O’Brien’s most famous novel is probably “Father Elijah,” but his entire Children of the Last Days series is a must read!
Please pray for me.
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Entry for June 20, 2007
Saturday, July 14th, 2007
O Most Sacred Heart of Jesus, have mercy on us!
Today, I entered the poustinia. I was actually nervous about it. I entered about 9:30am. I only took a Bible, spiritual book, paper and pen, water, and bread. My hermitage was named after the Prophet Elijah. I thought that was a good sign. After morning prayer and reflection, I walked up to Ascension Rock, which gives an incredible view of the region (please see the photo above). The region is still heavily wooded. It was an intense walk up.
This is the area the North American Martyrs would have entered. I thought a lot about their missionary zeal and sacrifice.
Please pray for me.
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Entry for June 19, 2007
Saturday, July 14th, 2007
O Most Sacred Heart of Jesus, have mercy on us!
Today my classmate entered the poustinia. The poustinia is an Eastern (Russian, Greek) spiritual practice. It is similar to the Western custom of a hermitage. The members of Madonna House are encouraged to enter the poustinia regularly. It’s a day (or more) away from the hustle and bustle of the house, farm, etc. It’s a special time with the Lord. Please pray for this classmate (Jason Cargo). He’s scheduled to be ordained for the Diocese of Dallas, TX.
I spend the day in prayer, but was able to go to the Mass on the Farm (the main work area). The picture above is from the farm.
Please pray for me.
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Entry for June 18, 2007
Saturday, July 14th, 2007
O Most Sacred Heart of Jesus, have mercy on us!
Today was spent in prayer and reflection. It was time to rest and think about my coming Ordination and the new relationship that would open up for me with Christ.
The photo above is of the priests’ house. I stayed here for my retreat.
Please pray for me.
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Entry for June 17, 2007
Saturday, July 14th, 2007
O Most Sacred Heart of Jesus, have mercy on us!
Today I arrived at Madonna House with a classmate from the seminary. Madonna House is located in Combermere, Ontario (Canada). The main house is shown in the picture above. It was founded by the Servant of God Catherine Dougherty, whose spiritual writings have played a huge role in my own faith formation.
I am so grateful that there was this opportunity to do my priest retreat at Madonna House. Fr. Bob Wild coordinated the retreat. He’s a priest of Madonna House, and the postulator of Catherine’s cause for sainthood.
The first day was spent sleeping and praying.
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Full Gospel
Sunday, July 1st, 2007
“Homiletic & Pastoral Review”
JULY 2007
Pages 26-31
“Full Gospel”
By Jeffrey Kirby
It’s a familiar pastoral scene. A priest is called to the hospital to anoint and console the sick. A certain priest, a seasoned pastor in the southeast, was called for such a visit. As he approached the hospital, a large woman, seeing his Roman collar, stopped him at the door and assertively asked him, “Are you a true bible-believing minister?” the priest, well acquainted with the Protestant, religious terminology of his area, simply smiled and responded, “Yes, Ma’am, full Gospel!” the woman was relieved, and asked for his prayers. The priest and woman had an expression in common, but was their understanding of the term the same?
In the popular religious environment of the American southeast, the famed “Bible Belt,” certain expressions are fairly common. Among them we find the term “full Gospel.” While it is common in speech throughout the southeast, the arguments behind this expression are not unique to Dixie. The term frequently underlies an expansive theology of dogma and the Church. These contemporary, sporadic views of the Gospel and of the Church are not restricted to the American southeast. They can be found in Christian circles throughout the United States and in heavily Protestant areas throughout the world. They have become a popular view of Revelation and of the Church in our time. But what do they mean or symbolize? Unfortunately, the buzz word, “full Gospel” is itself difficult to define, especially since those who rally around it have such diverse understandings of its meaning, or no pronounced understanding of it at all.
Where can a discussion begin on this expression? In trying to begin an exploration into the meaning of the term, it would seem best to begin with the Protestant understanding and then move into a Catholic summary of the concept.
Protestant understanding of the Full Gospel
All Christian believers would agree that the Lord Jesus Christ, in whom the entire revelation of the Most High God is summed up (2 Cor. 1:20; 3:16 -4:6), commanded his disciples to preach the Gospel and communicate the gifts of God to all humanity, and that this Gospel was to be the source of all saving truth and moral discipline.1 The word “gospel” simply means “good news,” and its basic message for preaching and teaching is known as the kerygma. The elementary points of the kerygma are grounded on the Person of Jesus as Christ and Lord (Acts 8:5; 19:13; 1Cor. 1:23), and they can be summarized as: the time of fulfillment has come through the life, passion, death, resurrection, and glorification of Jesus; and salvation is given through faith in Jesus Christ and through baptism, which forgives sins and bestows the Holy Spirit.2
The argument for the full Gospel is certainly grounded in the actual four gospel books of the New Testament and in the Kerygma, but in some sense the Protestant understanding of the full Gospel broadens them by concentrating on certain fundamentals within them.
The use and history of these protected fundamentals is essential to comprehending the concept of the “full Gospel.” In the nineteenth century, the social Gospel, which was heavily influenced by Darwinism, began a secularizing trend in mainstream Protestantism. The movement seemed to call into question the reliability of Scripture.3 In response to this liberalizing current, certain religious leaders assembled and wrote the twelve volume set of books entitled, The Fundamentals. This set of books not only gave the reactionary group its name, but also identified the principal points of the response. The adherents of this group, now known as the “fundamentalists,” would seem to hold to these five assertions: 1) the inspiration and infallibility of Scripture; 2) the deity of Christ, including his Virgin Birth; 3) the substitutionary atonement of his death; 4) his literal resurrection from the dead; and 5) his literal return in the Second Coming. This list of points is debated by some, and others would add a literal heaven and hell, soul winning, and a personal Satan, but these five points are the most accepted summary of the movement.4 When asked if someone is a “true bible-believing minister” or if they have “full Gospel,” these fundamentals seem to be a large portion of the question. Of course, there are some more expansive additions. For example, in some Pentecostal assemblies, the term might also include whether the minister has received certain gifts, such as healing, prophecy, or “speaking in tongues.”
Do these understandings truly summarize a claim to “full Gospel”? Could the full Gospel include something qualitatively more reliable and helpful to the Christian believer?
Catholic understanding of the Full Gospel
In Catholic theology, the use of the term “gospel” also goes beyond the actual four gospel books. While the gospel books certainly hold a “central place” in theological studies, the word “gospel” is defined more holistically.5 The “full Gospel” would be seen as synonymous with the “single, sacred deposit of the Word of God.”6 The gospel, or to use the term “full gospel,” would be explained as the whole truth of salvation and rule of conduct which are contained “in written books and in unwritten traditions which were received by the apostles from the mouth of Christ himself, or else have come down to us, handed on as it were from the apostles themselves at the inspiration of the Holy Spirit.”7
In this context, the full Gospel would contain both the written books, the Sacred Scriptures, and the unwritten traditions, known as Sacred Tradition. Both are seen as coming from the same divine well-spring, being bound closely together, communicating one with the other, forming one thing, and moving towards the same goal.8
How would Catholic theology understand the relationship between Sacred Scripture and Sacred Tradition? Can tradition be considered a valid portion of the full gospel and the Word of God? Isn’t it offensive to place Tradition on the same level of the scriptures?
Sacred Tradition and Sacred Scripture
In the early Church, in addition to the experience of the original Apostles, God added another, “one untimely born” (1Cor. 15:8). When St. Paul was called by the Lord Jesus as an apostle, he wanted to faithfully receive and hand on what the Lord Jesus had given to the Twelve: the means for God to encounter and communicate with his people, and his people with him (1Cor. 15:3). St. Paul did not want to invent a new, so-to-speak, “Pauline” Christianity. He desired only to pass on the truth and gifts of the Lord which had been given to the Church through the Apostles. This transmission, or “passing on,” is understood by the word Tradition.
Tradition is often approached with suspicion. It is mistakenly associated with the human traditions and customs dismissed in parts of the New Testament (Matt. 15:3), especially by St. Paul (cf. Col. 2:8). Sacred Tradition, however, is much more universal, and inherent to the Christian message. It is not mere practices or customs. As we see in St. Paul’s own doctrinal and ecclesial practices, Sacred Tradition can be seen as the permanent actualization of the active presence of the Lord Jesus in his People, brought about by the Holy Spirit, and expressed in the Church through the apostolic ministry and fraternal communion (cf. Acts 2:42; Matt. 28:20).
Tradition is not merely a transmission of things and words, a collection of dead things, but a giving of the effective presence of the Crucified and Risen Lord. Jesus continues to accompany the community he has brought together. Tradition assures the connection between the apostolic faith lived in the early Church and the actual experience of Christ in his Church today. Guaranteed by the ministry of the apostles and their successors, Sacred Tradition allows the water of life, which flowed from Christ’s side, and his saving Blood to reach the people of all times and allowing them to become members of the household of faith (Eph. 2:19-22).9
Process of transmission
The transmission of the full Gospel occurred as a process. The freely chosen, public revelation of God to humanity, which was given in its fullness in Jesus Christ, concluded upon the death of the last apostle. The life and teachings of the Lord Jesus, known as the deposit of faith, were initially passed on through oral teaching. In time, some authors were inspired by the Holy Spirit to put into writing certain selections of the many elements which had been handed on, in view of the situations in the churches to which they were writing.10 The writing down of elements contained in Sacred Tradition was marked by the Holy Spirit with the unique gifts of inspiration and inerrancy. These gifts, which assured the accuracy and validity of the Scriptures, singled out these written parts of the Tradition as their own distinct source. Therefore, the written portion of God’s Word, the Sacred Scriptures, are seen as their own tributary coming from the same divine well-spring as the unwritten Word of God. Both Sacred Scripture and Sacred Tradition must be accepted and honored with equal sentiments of devotion and reverence by the People of God because each of them makes present and fruitful in the Church the mystery of Jesus Christ.11
Doesn’t this view diminish the sacred Scriptures? Can Tradition have any real place in the understanding of the Bible?
Dynamics Between Scripture and tradition
The seventy-three books of the Bible, the forty-six which were inherited from the Old Testament and the twenty-seven which were established by the Church as the New Testament, make up the canon of the Sacred Scriptures. Rather than diminishing the Scriptures, Tradition gives the inspired books their foundation and fullest meaning. The Scriptures cannot be validly isolated from it. Without running the risk of grave misinterpretation, the Scriptures cannot stand alone. Guided by the same Holy Spirit, the Sacred Scriptures and Sacred Tradition must accompany one another. The relationship between Scripture and Tradition is not one of tension, but of dynamics. The full Gospel breathes in harmony with itself. The Scriptures themselves come from and call for communion with Sacred Tradition, and sacred Tradition itself turns to the Scriptures for assistance in confirming and giving expression to the truth of faith.12 They collaborate and mutually give witness to Jesus Christ.
If I can see and read the seventy-three books of the Bible, how can I see and know Sacred Tradition? How has it demonstrated itself in the history of the Church?
Sacred Tradition continues to discern and explore the depths of the Scriptures and the mysteries of Faith. In these labors, certain monuments are distinguished. Since tradition is fluid and continues to search and interpret the deposit of faith in an overall unwritten way, these things are called monuments because they are not Tradition of themselves, but only a portion of it and a fruit of its exercise in time. Some of the monuments of Sacred Tradition that we can see are the sacred liturgy, creeds, decrees of the ecumenical councils and ex cathedra pronouncements of the popes, the teachings of the ordinary magisterium, the writings and lived testimony of the Fathers and Doctors of the Church, ancient customs and practices, the speculation of faithful theologians, and the sense of the Faith felt and practiced by devout believers.13 These monuments show the continuous introspection and wrestling of the Church with the truths of Faith, and their consistent resolution in time.
The expressions “full Gospel,” and a “truly Bible-believing minister” demand some attention and reflection. Can a person’s claim to the full Gospel merely include the basic kerygma, of a list of fundamentals, or even the practice of a few charismatic gifts?
The Gospel would seem to have more substance and universality than these simple things, and an assertion to the “full Gospel” should demonstrate this reality. The life and teachings of the Lord Jesus, the sacred deposit of faith, is lived in both Sacred Tradition and Sacred Scripture. Sacred Tradition was the birthplace for God’s inspiration of the sacred Scriptures, and is the actualization of God’s enduring presence with his people. The Sacred Scriptures stand as a witness in their own right, and contribute to the reflection and work of Sacred tradition through the generations. The Gospel would not be full, but incomplete, without Sacred Tradition.
Scripture and Tradition are both necessary, and they exist as the two eyes and heart chambers of the full Gospel. When a person is open to the workings of both in their lives and in the life of the Church, then similar to the experience of the priest at the hospital, when they are asked if they are a “true Bible-believer,” they too can smile and respond, “Oh yes, full Gospel!”
End Notes
1 Second Vatican council, Dogmatic Constitution on Divine Revelation (Dei Verbum), #7.
2 Rene Latourelle, “Kerygma, Catechesis, and Parenesis,” in Dictionary of Fundamental Theology, Ed. Rene Latourelle and Rino Fisichella (New York: Crossroad Publishing Company, 1994), pg 585.
3 Karl Keating, Catholicism and Fundamentalism (San Francisco: Ignatius Press, 1988), p. 15.
4 Ibid., p 17
5 Catechism of the Catholic Church, #139.
6 Dei Verbum, #10.
7 Council of Trent, Session 4, First Decree: acceptance of the sacred books and apostolic traditions.
8 Catechism of the Catholic Church, #83.
9 This section in indebted to Pope Benedict XVI’s Wednesday Audiences of 26 April and 3 May, 2006.
10 Dei Verbum, 19; Catechism of the Catholic Church, #83.
11 Catechism of the Catholic Church, #80, 82.
12 Yves Congar, Tradition and Traditions, Trans. Michael Naseby and Thomas Rainborough (San Diego: Basilica Press, 1966), pgs 293-295.
13 Ibid., pgs. 425-458.
The Rev. Mr. Jeffrey Kirby is a transitional deacon for the Diocese of Charleston, South Carolina. He received a Master of Arts degree in philosophy from Franciscan University of Steubenville, and Bachelors of Sacred Theology from the Gregorian University. He formerly taught Christian Morality and the New Testament at The Bishop England High School in Charleston. He is currently in studies for the licentiate in moral theology at Holy Cross University in Rome.
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