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IV. Pastor Aeternus at 150

Published online by Cambridge University Press:  18 May 2020

Susan A. Ross
Susan A. Ross*
Affiliation:
Loyola University Chicago
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Extract

Kristin Colberg's fine essay in the December 2019 issue of Horizons clearly lays out the social, historical, and theological context for Pastor Aeternus. The year 1870 was a tumultuous, difficult, even dangerous, time for the Roman Catholic Church as it dealt with rationalism, challenges to secular as well as religious authority, new scientific ideas, and the loss of its own political power. When I have taught historical survey courses, I always stress the significance of context, and Pastor Aeternus is no exception. I also ask my students, when reading about controversial issues, to ask the question: “What is each position trying to protect?” Clearly, Pastor Aeternus is trying to protect the church's independence from secular powers, from perceived errors, and from forces of disunity both in society and in the church itself.

Type
Theological Roundtable
Information
Horizons , Volume 47 , Issue 1 , June 2020 , pp. 127 - 132
Copyright
Copyright © College Theology Society, 2020

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References

58 Metz, Johann Baptist, “Messianic or Bourgeois Religion?” in The Emergent Church, trans. Mann, Peter (New York: Crossroad, 1981), 2Google Scholar.

59 Metz, “Messianic or Bourgeois Religion?” 6.

60 Metz, “Messianic or Bourgeois Religion?” 4.

61 Pastor Aeternus, at http://www.catholicplanet.org/councils/20-Pastor-Aeternus.htm.

62 The full text of the letter can be found at https://www.documentcloud.org/documents/5983408-Open-Letter-to-the-Bishops-of-the-Catholic.html.

63 Daniel Cruz, comment on page of Fr. James Martin, SJ, “We need leaders who can boldly provide the true healing medicine that comes from truth, repentance, asking for God's grace to avoid sin and being embraced by God's mercy. That true medicine requires a militant defense against a society that preaches do as thou will,” Facebook, January 29, 2020, https://www.facebook.com/FrJamesMartin/posts/10156667859826496?__xts__[0]=68.ARDj5rfhQgBkUhSCwqBrIcEs6rDwFqUjDO6g7BNzRE3wSv1BXAJz2NRlrbnGKa3rKG9fKhvXfbJXtekpxHZp1gBmGwFY23xSN_JLKdkdd1lZFaX2chBZFPw2FOeSJnhj3ziBQNlJkTQyHjsnV8r4RxzYwFsWy31ncvqVHE1xXoHbSPKlQG1-KLWyfor5qzC9dN9nrupabaCAYDhULu34gUNvgulP6tkzYEdWwUriYold-5mtlsbwW7CniZE1a2EGT1qPke0Q47rTVT4JaN12GvzPnmcp0RDLCnUdYKcSWwq-K3zQzNdsyQ1e7QIWV1c03d4dKVgx4xdjlBjqKg&__tn__=-R.

64 See John O'Malley, “The Style of Vatican II,” America (February 24, 2003).

65 See Noonan, John T., A Church that Can and Cannot Change: The Development of Catholic Moral Teaching (Notre Dame: University of Notre Dame Press, 2005)Google Scholar.

66 See Foucault, Michel, The History of Sexuality (New York: Pantheon, 1978)Google Scholar; McNeill, John J., The Church and the Homosexual (Kansas City, MO: Sheed Andrews and McMeel, 1976)Google Scholar; Bynum, Carolyn Walker, Holy Feast and Holy Fast: The Religious Significance of Food for Medieval Women (Berkeley: University of California Press, 1987)Google Scholar.

67 See Thomas Aquinas, Summa Theologiae, III (Supp.), Q. 39, a. 1: “a woman is in the state of subjection,” http://www.newadvent.org/summa/5039.htm.

68 See Paul, John II, Man and Woman He Created Them: A Theology of the Body (Boston: Pauline Books and Media, 2006)Google Scholar.

69 See Patricia Beattie Jung with Coray, Joseph, Sexual Diversity and Catholicism: Toward the Development of Moral Theology (Collegeville, MN: Michael Glazier, 2001)Google Scholar.