By Leonardo Boff
Editor's Note: This article was first published August 13, 2011, on Leonardo Boff's website.
There is great disappointment with the institutional Catholic Church. A double emigration is happening: one is exterior, persons who simply leave the Church, and the other is interior, those who remain in the Church but who no longer feel that she is their spiritual home. They continue believing, in spite of the Church.
It’s not for nothing. The present pope has taken some radical initiatives that have divided the ecclesiastic body. He chose a path of confrontation with two important episcopacies, the German and the French, when he introduced the Latin Mass. He articulated an obscure reconciliation with the Church of the followers of Lebfrevre; gutted the principal renewal institutions of Vatican Council II, especially ecumenism, absurdly denying the title of "Church" to those Churches that are not Catholic or Orthodox. When he was a Cardinal he was gravely permissive with pedophiles, and his concern with AIDS borders the inhumane.
The present Catholic Church is submerged in a rigorous winter. The social base that supports the antiquated model of the present pope is comprised of conservative groups, more interested in the media, in the logic of the market, than in proposing an adequate response to the present grave problems. They offer a "lexotan-Christianity" good for pacifying anxious consciences, but alienated from the suffering humanity.
It is urgent that we animate these Christians about to emigrate with what is essential in Christianity. It certainly is not the Church, that was never the object of the preaching of Jesus. He announced a dream, the Kingdom of God, in contraposition to the Kingdom of Caesar; the Kingdom of God that represents an absolute revolution in relationships, from the individual to the divine and the cosmic.
Christianity appeared in history primarily as a movement and as the way of Christ. It predates its grounding in the four Gospels and in the doctrines. The character of a spiritual path means a type of Christianity that has its own course. It generally lives on the edge and, at times, at a critical distance from the official institution. But it is born and nourished by the permanent fascination with the figure, and the liberating and spiritual message of Jesus of Nazareth. Initially deemed the "heresy of the Nazarenes" (Acts 24,5) or simply, a "heresy" (Acts 28,22) in the sense of a "very small group," Christianity was acquiring autonomy until its followers, according to The Acts of The Apostles (11,36), were called, "Christians."
The movement of Jesus is certainly the most vigorous force of Christianity, stronger than the Churches, because it is neither bounded by institutions, nor is it a prisoner of doctrines and dogmas, founded in a specific cultural background. It is composed of all types of people, from the most varied cultures and traditions, even agnostics and atheists who let themselves be touched by the courageous figure of Jesus, by the dream he announced, a Kingdom of love and liberty, by his ethic of unconditional love, especially for the poor and the oppressed, and by the way he assumed the human drama, amidst humiliation, torture and his execution on the cross. Jesus offered an image of God so intimate and life-friendly that it is difficult to disregard, even by those who do not believe in God. Many people say, "if there is a God, it has to be like the God of Jesus."
This Christianity as a spiritual path is what really counts. However, from being a movement it soon became a religious institution, with several forms of organization. In its bosom were developed different interpretations of the figure of Jesus, that were transformed into doctrines, and gathered into the official Gospels. The Churches, when they assumed institutional character, established criteria of belonging and of exclusion, doctrines such as identity reference and their own rites of celebration. Sociology, and not theology, explains that phenomenon. The institution always exists in tension with the spiritual path. The ideal is that they develop together, but that is rare. The most important, in any case, is the spiritual path. This has a future and animates the meaning of life.
The problem of the Roman Catholic Church is her claim of being the only true one. The correct approach is for all the Churches to recognize each other, because they reveal different and complementary dimensions of the message of the Nazarene. What is important is for Christianity to maintain its character as a spiritual path. That can sustain so many Christian men and women in the face of the mediocrity and irrelevancy into which the present Catholic Church has fallen.
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