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EDITORIAL Irenaeus' doppelgänger takes aim at relativism
What delicious irony it would be if Cardinal Joseph Ratzinger, the
Vatican's doctrinal watchdog, turned out to be a reincarnation of an earlier
doctrinal watchdog, the second century Bishop Irenaeus of Lyons.
Why delicious? Because reincarnation is among Eastern beliefs
gaining some currency among New Age types in the West of late. It's the sort of
"relativism" on which Cardinal Ratzinger is reportedly training his
condemnatory sights (NCR, Oct. 18).
We have no intention here of making a case for reincarnation or
even for "relativism," whatever that might be, but rather to point out some
similarities between two high church scolds of eras some 18 centuries apart and
to note some cautions that might apply.
Irenaeus, like Ratzinger, was seemingly obsessive in his campaign
against heresy -- heresy as Irenaeus and a few other nervous bishops defined
it. In Irenaeus' day, there was no Vatican, no Congregation for the Doctrine of
the Faith such as the one Ratzinger heads today. There was no code of canon law
in the fledgling Christian church, which admitted of variant beliefs and
styles. Nor was there a body of writings defined as authoritative, although
there were certainly a lot of gospels floating around.
Some of those gospels were written by diverse groups of people who
came to be known as gnostics (from the Greek work gnosis, meaning knowledge).
Irenaeus and other heresy-hunters, the Ratzingers of their day, thundered
against them, finally defining them and their writings out of the church.
Irenaeus cleverly parodied their teachings, excoriated them as "emissaries of
Satan," compared their "multitudes" to "mushrooms from the ground" and
denounced their various teachings "as from the Lernaean Hydra, a many-headed
wild beast." The result: Boundaries were drawn, an authoritative scriptural
canon was defined and bishops gained power as arbiters of truth.
While there are many reasons to be glad that gnosticism did not
prevail (for example, gnostics considered the material world to be evil, and
teachings of some gnostics were, by reasonable standards, bizarre), a fair
number of historians today regard the demonization of gnostics by Irenaeus and
other like-minded bishops as one-sided and the subsequent centralization of
authority in the church as a dubious development. Gnostics have been assessed
more fairly since the 1945 discovery in Egypt of the Nag Hammadi texts, the
centuries-old, long-buried body of Christian writings, 52 texts in all, several
labeled as gospels (Gospel of Thomas; Gospel of Mary; Gospel of Truth, Gospel
of Philip, and so on). Many of those texts -- thought to have been hidden
sometime after the fourth century when Christianity became aligned with the
state and heresy became a criminal offense -- show that gnostics often were
fascinated with Jesus although they often didn't adhere to mainstream
meanings.
Gnostics, like many Christians today, had restlessly inquiring
minds. They grappled with the great riddles of human existence -- riddles that
yet today trouble many thinking people who feel that orthodox theology
sometimes too easily glosses over complexity. Whatever their flaws, gnostics
struggled to reconcile inconsistencies between the Hebrew Bible and the words
of Jesus, between the evil they saw all around them and biblical teachings
about a Creator who called all things good. The story of the Fall
notwithstanding, how was it, they wondered, that God's plan could go so badly
awry? They also believed that to know oneself in one's depths is to know
God.
But the greatest threat as perceived by the church fathers may
have been the audacity of those gnostics who regarded their spiritual wisdom as
superior to mainstream teachings. Bishops found the gnostics frightening
because they couldn't be controlled. Church leaders sought unity of belief;
gnostics threatened disunity. They were people who, like the Quakers, looked
inside themselves to their own inner experience and truth for answers, rather
than to outside authority -- to bishops claiming apostolic authority, to
canonical writings, to creeds.
While the orthodox theology that developed, partly in reaction to
gnostics, is both both biblical and comforting in its assertions -- that God
acts in history, that certain core teachings are incontrovertible, that the
material world, although subject to misuse, is the source of many rich
blessings -- some Christian theologians feel that the Catholic tradition was
impoverished when gnosticism was forced outside. Gnostics advanced some symbols
that are found in the Bible, yet are not tolerated in the church: feminine
imagery for God, to name just one.
Gnosticism didn't end because Irenaeus defined it as heresy
anymore than other variant forms of Christianity died out when forced outside
the church. Gnosticism has resurfaced many times, most recently in certain New
Age teachings. Arians, Monophysites, Lutherans, proponents of feminine imagery
are still with us. For that matter, Roman Catholics, some of whose teachings
were deemed heretical by the Eastern Orthodox, are still around.
So when we hear that Ratzinger is targeting "relativism," we
wonder: Does the umbrella really have to be so small, the lines around truth so
sharply drawn?
Apparently so. Ratzinger, the powerful German cardinal who has
summoned a good many theologians before his office in recent years to clarify
their views and has corrected or silenced not a few, has been dubbed the
"Panzer-Kardinal" by the Italian press. The name is intended to suggest his
likeness to the German army tank. The number two man in the Vatican, who meets
weekly with the pope and apparently enjoys his full support, Ratzinger has
alternately been dubbed the "Grand Inquisitor."
As the reporter for Catholic News Service stated in the story that
appeared in NCR on Oct. 18, "When Cardinal Ratzinger draws a new target
into his sights, there are often serious consequences."
Ratzinger defines relativism, the "dark cloud" he sees on the
horizon, as the opposite of absolutism. Subjective claims to truth certainly
should be challenged. But are "relativists" really more to be feared than
church leaders who, in heavy-handed efforts to preserve unity of faith (this
truth and no other), breed disunity -- actual schisms -- in the church?
Absolutism is equally out of place. Truth emerges from the lived
experience of the whole church, and historical perspective -- which includes
the variant forms of belief found in the New Testament -- suggests that unity
is best served when the tent tends to be large, the boundaries to be flexible,
the tradition to be rich. It is strange to note in this ecumenical era, when
churches are struggling to overcome the tragic effects of so many historical
schisms, that powerful figures in the hierarchy seem bent on squeezing out
variants in search of some obscure "purity" of truth.
Meanwhile, among Catholics, we hear talk of schism. Let's hope
that Cardinal Ratzinger, as he trains his sights on "relativists," doesn't
bring on another.
National Catholic Reporter, October 25,
1996
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