Pope Francis: The Legacy of Vatican II, by Eduardo J. Echeverria
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Pope Francis: The Legacy of Vatican II, by Eduardo J. Echeverria
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Christians, some Catholics and Protestants alike, have tended to use Francis's pronouncements to justify the correctness of their own viewpoints on Vatican Council II and other theological matters. Professor Echeverria has read widely in Francis, and gets at where Francis really stands with respect to Vatican II. He does a thorough job of drawing on Francis's own pre-papal and papal writings, talks, and sermons to discover and document the continuity in Francis's thought with the council. Additionally, Echeverria compares Francis's discourse with that of his papal predecessors in the era since Vatican II and draws heavily on the documents of Vatican II and the theology of doctrinal development stemming from the First Vatican Council and embraced by Vatican II. Not left out is the modern ecumenical movement from both the Reformed and Catholic side. A text made for seminarians and divinity students, this book is also for those who wish to understand the 'real' Pope Francis and his legacy of Vatican II.
Pope Francis: The Legacy of Vatican II, by Eduardo J. Echeverria - Amazon Sales Rank: #2091381 in Books
- Brand: Lectio Publishing LLC
- Published on: 2015-06-27
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x .54" w x 5.98" l, .76 pounds
- Binding: Paperback
- 256 pages
Pope Francis: The Legacy of Vatican II, by Eduardo J. Echeverria
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6 of 6 people found the following review helpful. Erudite & helpful By Philip Blosser First the positives. My friend and colleague has written a predictably erudite book, littered with hundreds of footnotes backing up every assertion with solid references. This is why Echeverria has the reputation for being a walking encyclopedia. As I began reading this book, I wondered at first whether it would be simply another attempt, like Dave Armstrong's "Pope Francis Explained," to justify the ways of Pope Francis to confused Catholics -- a sort of "Papodicy," in the way that a "Theodicy" is an attempt to justify the ways of God to man. There is something of that in Echeverria's book (and it is what other reviewers, like Fr. John McCloskey find in it) , but it is certainly much more. Hence the subtitle: "the legacy of Vatican II."Echeverria's aim is to cut through the confusion and get at "the theological mind of Pope Francis"; and he spares no effort in digging through reams of material, addresses, homilies, writings, pre-papal statements to do so (his bibliography contains upwards of fifty entries just by Francis). In doing so, Echeverria aims to also show how Francis's "theological mind" is fully consonant with Vatican II and his two papal predecessors. In this respect, his book provides mainstream Catholics with what many would regard as good "ammunition" against liberal revisionist Catholics. He goes to great pains to distinguish levels of magisterial teaching and to show how liberals end up with a hermeneutic of rupture by interpreting "doctrinal development" as doctrinal change. The assumption here, of course, is that Francis is shown to be an opponent of such liberalism and revisionism.The first part of the book is quite dense with conceptual distinctions building on that expressed by Pope John XXIII at the opening of the Council between unchanging doctrinal truths and changing expressions and understandings of those truths. At times these distinctions, as Echeverria follows various different authors and their respective parallel sets of distinctions, may be a trifle confusing even to to the most intelligent reader. However, the objective is clear: Echeverria wants to show that Francis, while his style and modes of expression may differ from pre-Conciliar popes, nevertheless stands firmly within that irreformable Catholic tradition.The other side of the doctrinal equation, of course, is that Francis also avoids the "immobile expression" of traditionalists. Thus, Echeverria also rejects (and sees Francis as rejecting) the view that expressions of traditional doctrine cannot be changed. Accordingly, he rejects as untenable both (a) the view of Roberto de Mattei that the Council was purely "pastoral" and therefore "non-doctrinal," and therefore doctrinally irrelevant, and (b) the view he attributes to Lefebvre and the SSPX that the Council was indeed "doctrinal" but introduced new doctrines while rejecting others.But, of course, if Echeverria's aim is to show that Francis represents a faithful expression of Vatican II and stands in unbroken solidarity with his immediate predecessors, this will not satisfy those whom Echeverria terms "traditionalists," since they will all-too-easily dismiss his reading as a "neo-conservative" or "neo-Catholic" justification of the changes in the Church introduced by Vatican II. The problem will be seen by them as including the unresolved tensions in Vatican II documents acknowledged by both Cardinal Kasper and Bishop Athanatius Schneider, the unexpected and shockingly-disappointing results of the Council acknowledged by Paul VI and Benedict XVI, the "smoke of Satan" Paul VI professed to see entering into the Church after the Council, John XXIII's confession to Cardinal Heenan that he had lost control of the Council after the first session, or Cardinal Oddi's suggestion that the Blessed Mother's statements at Fatima about the "diabolical disorientation" in the Church could refer to the convening of the Council itself -- not to mention all the unauthorized changes introduced into the Church since the Council.Most of this will be dismissed, in turn, as overly alarmist patent nonsense by the "everything is awesome" gallery of Lego Movie Catholics, as well as mainstream Catholics who recognize abuses and problems in the Church while still giving it, basically, a clean bill of health.Why four stars? I would have given it five for its erudition and academic helpfulness in sorting through numerous useful distinctions, but I felt the book failed to speak adequately to the more substantial anxieties that afflict many faithful Catholics at the present hour. An earlier reviewer speaks of its ignoring the "elephant in the room." While I'm not sure what he may have meant, many Catholics today undeniably feel (with some justification) as if the walls of the Church are collapsing around them, that the Church is "imploding," that the Catholic traditions are in collapse, that the Church is in a state of free-fall. Numerous statements by earlier Catholic leaders seem to have anticipated this perception. Louis Bouyer spoke of the "decomposition of Catholicism." Paul VI of the "auto-demolition" of the Church. The statistics of Kenneth C. Jones's "Index of Leading Catholic Indicators" are alarming.One of the "temptations" that Francis references and links with the temptation of "traditionalism" is what he calls the temptation of the "intellectual." One could arguably claim, I think, that this temptation could equally be identified with the "liberal" or the "moderate." The problem is ostensibly the gap between the level of (a) ideas, concepts and propositions, on the one hand, and (b) the realities of where the "rubber meets the road," on the other. And while a monograph steeped in the distinctions Nouvelle Théologie (Henri Bouillard, Henri de Lubac, Jean Danielou, Yves Congar, Hans Urs von Balthasar, Eduard Schillebeeckx, Karl Rahner, etc.) may be helpful to the theorist in working out certain problems of conceptualization, it may not address the existential concerns of average Catholics concerned with a pope who often seems to be sending mixed signals.What does it mean, for instance, for Francis to say that "proselytism is solemn nonsense" in an era when Catholic missions are virtually nonexistent? Like so many of his other statements, once his intended meaning can be made clear in the specific context in which it was uttered, perhaps there is no problem; but the effect is, to say the least, disconcerting. Then there is the matter of this academic distinction between truth and its expressions. The distinction is certainly legitimate and perhaps quite helpful in the academic world of theologians and philosophers. But if, as John XXIII stated, the "greatest concern of the [Second Vatican Council]" was "that the sacred deposit of Christian doctrine should be more effectively defended and presented," the results of the Church's new modes of "expression" of her timeless doctrinal "truths" haven't been apparently very successful. There is also the insight left to us by another Catholic convert by the name of Marshall McLuhan -- namely: "The medium IS the message." And if that has any truth to it, we're still in a world of trouble.I highly recommend the book to anyone interested in the serious and demanding scholarship required for sorting through the theological crisis bequeathed to us by the last half-century or more. This book is, at the very least, very helpful reading in understanding what has come to be seen as something close to the mainstream or quasi-"official" interpretation of Vatican II and its aftermath.
2 of 4 people found the following review helpful. Theology on one's knees. By Kindle Customer I give this book five stars because it teaches - not only about Pope Francis but about what it means to be Catholic. I am a stay at home mother of many and I am presently studying for a Masters degree in theology. Below are my thoughts, in particular.What is the true “Spirit of Vatican II”? Surely it is one that fulfills the original purpose of the Council, as stated by Pope John XXIII in his opening speech to the council. It is the spirit that uses the “medicine of mercy rather than the weapons of severity.” It is one that "explains the validity of [the Church’s] doctrine more fully,” and in this expression of truth, ensures the “same meaning and same judgement.” A task of any pope is certainly to guard the deposit of faith and preserve continuity with his predecessors. Pope Francis is no different, and we discover who Jorge Bergoglio truly is in a new book, which seeks to discover his theological mind.The many sound bites and news editorials about Pope Francis the last two years have been confusing, to say the least. Those confused and concerned will be truly enlightened by this book, Pope Francis: The Legacy of Vatican II, by Dr. Eduardo Echeverria. Beginning with the call of Vatican II by Pope John XXIII, Dr. Echeverria diligently shows how the ideas in the writings, homilies, and speeches of Archbishop Bergoglio, continuing through his Pontificate as Pope Francis, represent a hermeneutic of continuity with the tradition of the Church and with each of his predecessors. It would be a challenge for anyone, whether a cleric, scholar, or layman, to be as well-read as Professor Echeverria on Jorge Bergoglio and to offer a methodical analysis of Francis as a theologian. The depth of research that went into this book is shown throughout the bibliography and vast citations.Professor Echeverria thoroughly presents the call of Pope Francis to all to reflect on the truth of the Dignity of the Human Person, to create a "culture of encounter," and seek unity with others as brothers and sisters in Christ. The book is attentive to the Church infighting, from Traditionalist to Progressive, and shows how Pope Francis speaks to all and invites us to the central Gospel message: "respond to the God of love who saves us, see God in others, and go forth from ourselves to seek the good of others" (Pope Francis, Evangelii gaudium, 39). Dr. Echeverria explains how Pope Francis' method of spreading the "fragrance of the Gospel” consists in understanding a "hierarchy of truths” - not a quantitative hierarchy, but an inclusive one - in which each truth of the body is better understood in harmony with the whole Christian message. Indeed, the sweet smell of Gospel truth can be particularly pungent to some, yet very welcoming to others. Many can expect to be challenged in reading this book, as our Lord was challenging for any who lacked a humble heart. Pope Francis is calling every one of us to spiritual maturity, with an awareness, yet aversion, to our own sins.Dr. Echeverria's book helped me to see some errors in many of my preconceived ideas, through the theology of Jorge Bergoglio, in continuity with the teachings of the Church. This book challenged me spiritually as well as intellectually. As Pope Francis has reminded us, theology should be done with an open heart and on one's knees.
3 of 6 people found the following review helpful. isn't it striking that a wholesome publisher like Ignatius Press has risked Rome's displeasure twice now by ... By j.mart I pulled an earlier review of this book because I did not want to be caustic. However re-reading the previous review caused me a bit of concern since its essential attitude evidences just what alarms me about our current pontiff. "It would be a challenge for anyone, whether a cleric, scholar, or layman, to be as well-read as Professor Echeverria on Jorge Bergoglio and to offer a methodical analysis of Francis as a theologian." Exactly!And if we need a professional theologian engaging in intense rhetorical analysis to reassure us of the poe's soundness, we have a problem. Pope Francis may be spreading a fragrance, but it is odd to unnerving that almost all of the more conservative commentators have by now registered concern over where he is taking us...* While almost all of the more liberal commentators are applauding. And regardless of what the Synod on the Family ends up deciding, isn't it striking that a wholesome publisher like Ignatius Press has risked Rome's displeasure twice now by issuing pressing commentaries by cardinals convinced things are not quite right?To suggest that those who are challenged by Pope Francis lack a humble heart is fall for the misguided idea that the Pope is like the Mormon 'prophet,' an oracle or uniquelky-inspired leader. Not! He is a fallible man, and the history of the Church proves popes are as often as not problems. The institution itself safeguards the Church from defining error: it does not assure us of divine programs or wise initiatives. For Dr. Echeverria to promote the idea the Francis is in incontestable conformity with Tradition, and to ignore viable scholarship such as that of DeMattei simply because he finds it negative... Well, its a glossing over on data worthy of the Obama White House.Both Pope Francis and Obama seem like good men. Both to me also seem quite misguided. My comments are no "hatchet job," despite Echeverria's earlier protestations. HE may be wishing for the applause of uninformed layman, and he will likely get it. The impulse to defend the Pope is not a bad one. But As a communication scholar and researcher in historical theology, I simply have to demur from his vigorous insistence that all is well with the Holy Father's program for the Church. Interestingly, most of the voices normally ready to defend Rome are these days more hesitant if not discouraged. That fact should tell humble hearts they may need to to a little more diverse listening and reading themselves.* I wrote this last night and lo and behold, William Odie rings in with similar sentiments this morning.All of which is only to argue that Dr. Echeverria's choice to not discuss negative data outside his opening and closing chapters ignores the very concern that would make his book more helpful. And in these days of auto-publishing, I will add, a 'small' publishing house sounds essentially very much like the same thing as self-publishing. If I am wrong he was paid for his book project, I stand corrected on that specific note. But that aside, I find this more hagiographical than analytical no matter how dense the footnotes. And now that Francis wants to rubber stamp annulments, I am a bit scandalized at E.E.'s holier-than-thou defense of The Holy Father. Some observations are so common-sensical, you have to winder at those going to such pains to circumvent them. Unless they have s take in their role in The Academy. Which this author most unfortunately does. Unless he chimes in to say he is donating all profits it immigrants, as his Pope Francis would advise....
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Pope Francis: The Legacy of Vatican II, by Eduardo J. Echeverria
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Pope Francis: The Legacy of Vatican II, by Eduardo J. Echeverria
