For my first blog, I would like to sing the praises of a great Catholic American, John Courtney Murray (1904-1967). Murray was a Catholic priest and American political scholar whose thought and wisdom are as relevant today as they were at the time of the Second Vatican Council. His work proved to be an indispensable part of Dignitatis Humane, the conciliar document on religious liberty. Given the current challenges to religious liberty within the United States, Murray’s insights are as essential for Catholics (and all people of faith) to be familiar with as they ever were. If you are unfamiliar with him, please continue to read my blog! The following paragraphs are taken from the conclusion of my doctoral dissertation: Prophetic Catholicism, Appropriating John Courtney Murray in Postmodern America. Murray’s theories showed how a truly Catholic American public theology can be developed within and for American society. He himself was a living illustration of the principles operative within the Second Vatican Council’s Decree on the Church’s Missionary Activity, Ad Gentes (“To the Nations”). Murray’s framework, in fact, is in line with John Paul II’s interpretation of the conciliar teaching on the Church’s missionary mandate. Murray saw the presence of the Church as a gift to American society because of her witness to the truth of the Gospel. The Church’s public role is, moreover, prophetic in the current postmodern American context since prophetic words and deeds correspond to that which is most readily discernable by the human heart and human reason. Therefore, Murray’s thought – albeit through theoretical mediation to the current theological and philosophical context -- provides a fundamental framework for prophetic Catholicism as a mode of Catholic American public theology. It is through prophetic witness in words and deeds that the Church primarily fulfills its missionary mandate within a religiously pluralistic society It would be a great loss if the insights and wisdom of Murray’s life and thought do not inform the debates which are still “unresolved and burning” about how to interpret the Vatican II in and for Catholic American public theology. Murray did more than show that Catholic tradition is compatible with American political tradition, and hence that Catholics can embrace the American form of government (although this was certainly an achievement in itself). He also demonstrated in the process the most apt theological and philosophical foundations for centering the Church’s public identity on the prophetic dimension of ecclesial life in the American context. This was due in no small part to his astute understanding of the exigencies of human and ecclesial traditions which is as valuable today as it was for his context. The underlying problematic of public theology, which Murray saw clearly, concerns the relationship of the Church to the world. The central aspect of Catholic self-understanding is the sacramental nature of the Church. Despite the sinfulness of its members, the Church is the Sacrament of the risen Christ by the Holy Spirit. Therefore, the mission of the Church is always and everywhere, in each society and every epoch to announce the arrival of the Kingdom of God through the Christ Event. This truly is good news for everyone, the inculturation of which is redemptive for human societies. The good news is made apparent to others primarily through lives lived in loving service to others. However, Christians must also explicitly talk about faith and “always be ready to give explanation to anyone who asks [them] for a reason for [their] hope, [doing] it with gentleness and reverence” (1 Peter 3:15). The challenge is, however, to give this account in a way that can be heard by those who do not as yet believe in Jesus Christ. This faith involves an orientation and commitment to the common good of society. Hence, while the prophetic aspect of ecclesial life is central to public witness, effective communication requires continual discernment through prayer, study, and lively debate with others in particular cultural contexts and national debates. Essential within these debates are the cardinal virtues, those permanent dispositions that enable persons to be receptive to the guidance of the Holy Spirit: wisdom, understanding, knowledge, counsel, piety, fortitude, and fear of the Lord.[1] In this way, prophetic Catholicism can provide a model of mutual respect and love among diverse perspectives, conservative and progressive, within living traditions – both ecclesial and socio-political. This prophetic example is as important as prophetic speech, especially considering the increasingly polemical state of American public discourse. On a personal note, Murray’s own character and life story is an example to be emulated. We need to understand our gifts before we can serve others with them. We need to have self-awareness and be capable of expressing our identity as Church within the culture in which we live. Murray was great at this – he saw the need for self-awareness as well as the need for articulation of our identity as Church in order for our apostolate to even begin. Perhaps because he was so good at being Catholic and a scholar, being Catholic and American, his work can become inaccessible to those who do not have this same ability to the same degree he had it. Perhaps, because he was so adept at making the necessary distinctions to maintain the “autonomous dynamism” of the academic world or the juridical-political world while at the same time seeing Catholic intellectual work as a special apostolate, his work can be easily misconstrued by those who presuppose a different relationship between the Church and the world. Like any true proficient, he made it look easy. And because it looks easy, for those who either miss his points or disagree with him, he seems easily refutable. His writing style adds to this impression. For such a learned scholar he is refreshingly down to earth, gracious, employing humor when appropriate and never seemed to take himself too seriously while at the same time he took the issues very seriously and addressed them with passionate conviction. He was a mature person, spiritually and intellectually. Therefore, his life example is perhaps as informative for us as his intellectual insights. Within his easy manner of expressing his points lie profound insights concerning religious liberty and the mission of the Church which are at once an articulation of timeless truths of Catholic faith and yet strikingly contextual and relevant. By saying what he did when he did, he certainly made it easier for Catholic American public theologians today to develop a substantive public theology – and especially one centered on the prophetic aspect of ecclesial life. He demonstrated a way to respect the legitimate autonomy of American political tradition from Church authority while also seeing how the Gospel can truly inform and shape that same tradition. This was and continues to be no easy task. However, it is made easier by recognizing the wisdom of Murray’s framework, especially in its ability to interpret and support prophetic Catholicism within postmodern America. [1] See The Catechism of the Catholic Church, 1830-1831. Excerpt from: Prophetic Catholicism Appropriating John Courtney Murray in Postmodern America (2007).by Jennifer Laske, Ph.D. Author retains all rights (2013-2014) | Jennifer Laske, Ph.D. Author of Prophetic Catholicism Appropriating John Courtney Murray in Postmodern America (2007). Copyright 2013-2014. John Courtney Murray (1904-1967) |
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