Ever since the 20th century, the Catholic Church’s Ecumenical movement has effected a massively different outlook on the scene of the world. From the 19th century backwards, Catholics believed that non-Catholics, and especially non-Christians, had no sure hope of attaining eternal life in Jesus Christ. Oh yes, I realize that Pope Pius IX speaks to the exceptional possibility of salvation outside the visible bounds of the Catholic Church (i.e. invincible ignorance and perfect contrition/charity under the auspices of God’s grace), but for the most part, if you were not a Catholic, your soul was in great danger of hell fire if you did not repent and enter into the Church through the holy bath of Baptism. Certainly, from the 17th century backwards, there was an even stronger sense that all who are without the Church and die in their sins will be damned. And yet, today we have Catholic scholars, high clergyman, and theologians professing to hold that, in the end, all men will be saved. Oh yes, they make sure they do not assert so blatantly that this is a certain fact of revelation, but a reasonable hope. Continue reading
After reading a defense for Bishop Robert Barron’s misleading of Ben Shapiro, I had to give a response to what is becoming the standard apologetic for making a near full eclipse on the Gospel of our Lord. Someone asked if we could imagine this all from the other side, and how bad the “nones” (those with no religion watching) would have reacted to the idea that their souls are in danger if they don’t believe in Christ, or how badly Mr. Shapiro would have reacted if he were told that he is obligated to respond to the Gospel or else be condemned. This was my response to that. Continue reading
Dr. Eduardo Echeverria, Professor of Philosophy and Systematic Theology at Sacred Heart Major Seminary, in his recent article entitled “History, unchanging Truth, and Vatican II” at the Catholic World Report, takes on a difficult task in attempting to relate together the absolute truth of Christian revelation and its transmission through the medium of changeable and historically-conditioned human expressions (i.e. doctrinal formulations within a certain social and historical context). Dr. Ed puts his finger on the right target by situating the veracity of the 2nd Vatican Council, at least partly, on whether we can maintain the enduring validity of the doctrinal content of the Church’s past doctrinal formulations while at the same time acknowledging the changeability in their contextualized framing.