A History of Christian Doctrine #3 - Online Christian Library
A History of Christian Doctrine #3 - Online Christian Library A History of Christian Doctrine #3 - Online Christian Library
A History of Christian Doctrine stand what was being said when they went to church, and they could benefit from the Scripture readings in the liturgy. Another change was the eating of meat on Fridays. By longstanding tradition, Catholics had abstained from eating meat on Fridays in commemoration of the day of Christ’s crucifixion. They were allowed to eat fish, since most of the apostles were fishermen. Even the public schools in America typically served fish on Fridays to accommodate their Catholic students. The list of saints and the church calendar were revised to reduce the number of saints that were venerated. Those who appeared to be mythical—evidence for their historical existence was lacking—were removed from the list. For example, St. Christopher, the patron saint of travel, was deleted. In summary, Vatican II did not make major doctrinal changes, but it did change many traditions, and it opened the door for further debate. People began to think about the potential for additional changes. If the church could suddenly modify or overturn traditions that were hundreds of years old, then more changes were also possible. For example, the celibacy of the priesthood had become an official rule in the early Middle Ages. In principle, it could be overturned. Before Vatican II, such a change was unthinkable, but after Vatican II many people began to think it was possible. Vatican II shook the faith of some traditionalists. Many devout people had difficulty adjusting to the changes. People who had abstained from eating meat on Fridays now learned that it was no longer a sin. People who had prayed for years to St. Christopher, who were 234
Roman Catholicism and Eastern Orthodoxy named after him (traditionally a Catholic’s first or middle name was that of a saint), and who had medals or statues of him for their protection, now learned that he was not a saint after all. Some people became disillusioned and cynical. Some Catholics insisted on celebrating the old Latin mass of the Council of Trent, called the Tridentine mass. A few bishops even broke away from the church in order to perpetuate more conservative views and practices. Catholic Theologians Probably the most influential Catholic theologian of the century was Karl Rahner (born 1904), a Jesuit and a German. He defended orthodox Catholic dogma, such as the trinity and papal infallibility, but he did so in the spirit of Vatican II. Indeed, he was one of the leading thinkers behind that council. One of Rahner’s best-known concepts was that of the “anonymous Christian”—a person who can be saved even without an explicit religious commitment. Rahner taught that God’s grace can bring salvation through non- Christian religions, and a person can be saved if he allows this grace to work in him even though he does not understand what it is. Rahner went so far as to say, “Even an atheist . . . is not excluded from attaining salvation, provided that he has not acted against his moral conscience.” 258 Pierre Teilhard de Chardin (1881-1955), another Jesuit, was a paleontologist from France. He developed a mystical theology whereby he sought to integrate Christian thought with evolution. He described creation as the process of evolution and sin as the imperfections 235
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Roman Catholicism and Eastern Orthodoxy<br />
named after him (traditionally a Catholic’s first or middle<br />
name was that <strong>of</strong> a saint), and who had medals or statues<br />
<strong>of</strong> him for their protection, now learned that he was not a<br />
saint after all. Some people became disillusioned and cynical.<br />
Some Catholics insisted on celebrating the old Latin<br />
mass <strong>of</strong> the Council <strong>of</strong> Trent, called the Tridentine mass.<br />
A few bishops even broke away from the church in order<br />
to perpetuate more conservative views and practices.<br />
Catholic Theologians<br />
Probably the most influential Catholic theologian <strong>of</strong><br />
the century was Karl Rahner (born 1904), a Jesuit and a<br />
German. He defended orthodox Catholic dogma, such as<br />
the trinity and papal infallibility, but he did so in the spirit<br />
<strong>of</strong> Vatican II. Indeed, he was one <strong>of</strong> the leading thinkers<br />
behind that council.<br />
One <strong>of</strong> Rahner’s best-known concepts was that <strong>of</strong> the<br />
“anonymous <strong>Christian</strong>”—a person who can be saved even<br />
without an explicit religious commitment. Rahner taught<br />
that God’s grace can bring salvation through non-<br />
<strong>Christian</strong> religions, and a person can be saved if he allows<br />
this grace to work in him even though he does not understand<br />
what it is. Rahner went so far as to say, “Even an<br />
atheist . . . is not excluded from attaining salvation, provided<br />
that he has not acted against his moral conscience.”<br />
258<br />
Pierre Teilhard de Chardin (1881-1955), another<br />
Jesuit, was a paleontologist from France. He developed a<br />
mystical theology whereby he sought to integrate<br />
<strong>Christian</strong> thought with evolution. He described creation<br />
as the process <strong>of</strong> evolution and sin as the imperfections<br />
235