In his great work of literary history, Poetry and Prose in the Sixteenth Century, C.S. Lewis devotes a passage to what he describes, with a certain savageness, as “that whole tragic farce which we call the history of the Reformation.” For Lewis, the issues that divided Catholics and Protestants, that led to bloodshed all over Europe and to a seemingly permanent division of Christians from one another, “could have been fruitfully debated only between mature and saintly disputants in close privacy and at boundless leisure.” Instead, thanks to the prevalence of recent invention of the printing press, and to the intolerance of many of the combatants, deep and subtle questions found their way into the popular press and were immediately transformed into caricatures and cheap slogans. After that there was no hope of peaceful reconciliation.
Is Lewis’ claim valid? If not, why not? I, for one, think there is something to his claim. This point is applicable to an extent, despite the obvious differences, to fundamental political differences. What do we find in political discourse: gross generalizations, demonizing the other size, presuming the worst of the other side, reducing people to their political views, assuming others’ intentions for them, projecting the words or actions of one person within a greater movement onto the whole movement, and the list goes on. Is such an analysis valid; if, no, again, why not?
America has been blessed by God in many ways but I suspect no blessing has been greater than His granting us George Washington to lead us in our struggle for independence and to be our first President. Catholics have perhaps more reason than other Americans to keep the memory of Washington alive in our hearts. In a time of strong prejudice against Catholics in many parts of the colonies he was free from religious bigotry as he demonstrated on November 5, 1775 when he banned the anti-Catholic Guy Fawkes celebrations.
“As the Commander in Chief has been apprized of a design form’d for the observance of that ridiculous and childish custom of burning the Effigy of the pope – He cannot help expressing his surprise that there should be Officers and Soldiers in this army so void of common sense, as not to see the impropriety of such a step at this Juncture; at a Time when we are solliciting, and have really obtain’d, the friendship and alliance of the people of Canada, whom we ought to consider as Brethren embarked in the same Cause. The defence of the general Liberty of America: At such a juncture, and in such Circumstances, to be insulting their Religion, is so monstrous, as not to be suffered or excused; indeed instead of offering the most remote insult, it is our duty to address public thanks to these our Brethren, as to them we are so much indebted for every late happy Success over the common Enemy in Canada.”
Order in Quarters, November 5, 1775
– George Washington →']);" class="more-link">Continue reading
Orientalium Ecclesiarum (Decree on the Eastern Catholic Churches) truly deserves more attention, as it remains vital to the self-understanding of the Catholic Church and for the prospect of Christian ecumenism in general.
Eastern Catholics are non-Latin Rite Christians who, at some point in the last thousand years, entered into communion with Bishop of Rome—though technically, some like the Italo-Albanian and Maronite churches, may have never left that communion. These Christians of the East are many, part of several churches, in communion with the Roman church. It is often forgotten that the Catholic Church, founded on the See of Peter, is a communion of twenty-two churches.
These Eastern-rite churches are significant to any real ecclesiology because their Catholic reality—their theological tradition, liturgy, spirituality, discipline, and customs—does not derive from Western influence. As a matter of fact, their Catholicism has its own apostolic foundations as old as, or even older than, those of Rome itself. Therefore, the way the Roman church understands its relationship to Eastern churches and the way in which it lives out that understanding is a clear marker to the shape a reunified Church will take in the future. →']);" class="more-link">Continue reading