Mary – ‘Mother of the Church’: challenging conciliar ecclesiology

On 21 November 1964, at the end of the third session of the Second Vatican Council, the Constitution on the Church, Lumen Gentium (LG), was solemnly adopted together with its final chapter on Mary. Simultaneously, Pope Paul VI proclaimed the Marian title Mater Ecclesiae. This article will both review the Council’s debate and identify the specifics of the title Mater Ecclesiae. The Council had rejected the idea of awarding this title to Mary, even though chapter VIII of Lumen Gentium mentions her ‘function as mother’ (LG 60). In proclaiming this title, Paul VI did not follow the Council, which had located Mary within the Church. The question therefore arises as to whether Mary, as the ‘Mother of the Church’, is now placed outside the Church.     

A Rose Blooms in the Winter: The Tradition of the Hortus Conclusus and its Significance as a Devotional Emblem

The hortus conclusus, or the “garden enclosed,” is a motif of biblical origin that images the Virgin Mary as a cloistered garden. Gaining popularity in the early medieval period, the Marian hortus conclusus remained the property of the Catholic church after the Reformation. There it briefly thrived, reaching its apogee in the early modern period as the eponymous subject of Henry Hawkins’ emblem book, Partheneia Sacra. The Virgin in (and as) the garden still lives a half‐life today, continuing to appear without our recognizing it in medieval and Renaissance artwork, in hymns, in the names of flowers, and in prayers. Where it is known, the Marian hortus conclusus is usually perceived as a Catholic object of adoration, but its enduring nature suggests that it holds promise as a catholic subject of devotion as well.     

Priming effect on the exceptive conditional ‘except if’

Here we report the results of one priming experiment that examines the comprehension of exceptive conditionals—for example, ‘Mary will go out tonight except if she has an exam tomorrow’—and indicative conditionals—for example, ‘Mary will not go out tonight if she has an exam tomorrow’. The experiment showed that participants read the true possibility ‘Mary is not going out tonight and she has an exam tomorrow’ faster when it was primed by an exceptive conditional than when it was primed by an indicative; other possibilities (‘Mary is going out tonight and she does not have an exam tomorrow’, ‘Mary is going out tonight and she has an exam tomorrow’ and ‘Mary is not going out tonight and she does not have an exam tomorrow’) were primed equally by both connectives. The experiments showed that (1) when people understand ‘B except if A’, they access the true possibilities ‘not-A & B’ and ‘A & not-B’, and (2) when they understand ‘B, if not-A’ they access ‘not-A & B’, but they do not access ‘A & not-B’. We discuss the implications of this for current theories of reasoning.     

“I don't reject the Catholic Church—the Catholic Church rejects me”: How Twenty- and Thirty-somethings in Poland Re-evaluate their Religion

Abstract

Given measures of religious belief and participation, young adults in Poland are becoming increasingly disengaged from the Catholic Church. Broad theories of secularisation are less useful for making sense of this trend than an analysis of the role of Catholicism in Polish society in the twentieth century, which demonstrates the ways in which forms of belief are contingent upon wider social and political transformations. This article argues that, since 1989, attempts by the Catholic Church in Poland to influence public life through conservative social and political interventions have alienated young people who are looking for religious resources with which to make sense of their lives in a rapidly changing social milieu. Alongside disengagement from conservative, propositional forms of Catholic truth and rejection of direct authority, young people still possess ‘religious capital’ and look upon religious ideas to orientate their personal lives. However, disaffection from the propositional truths offered by the Church and disengagement from rituals and practices of ‘folk Catholicism’ at the level of the family and local parish have not led to widespread expressions of atheism among young people. Instead, there is a sacralisation of everyday life and there are attempts to use ‘religious capital’ to help young people make choices for life. The reconfigured ‘religious capital’ is often expressed through diffuse Catholic symbols and sentiment as well as the periodic use of major religious festivals as a means of finding access to some form of collective religious experience. The article concludes by reflecting on the implications of these changes for the future religious landscape of Polish society.     

Becoming a ‘real’ Catholic: Polish migrants and lived religiosity in the UK and Ireland

The effect of migration on religiosity is a well-documented theme in the sociology of religion. Despite the rapid growth in the number of Polish Catholics in the UK and Ireland, little has been written on the spiritual and religious aspects of their journeys. This article is based on the authors’ ethnographic fieldwork with Polish migrants in the UK and Ireland. Drawing on qualitative interviews and participant observation with Polish migrants of various ages and class backgrounds, we identify three possible outcomes for individuals of Catholic faith being transplanted to a secular context: firstly, Catholic Poles continue to practise in the same way as they did in their home country; secondly, they begin to question their faith and leave the church altogether; thirdly, they take the opportunity to explore their faith in a flexible and relatively independent manner. We argue that the third possibility leads to the privatisation and intellectualisation of their Catholicism. Thus, the experience of migration gives some Polish Catholics the freedom and courage to question their beliefs, but it does not necessarily make them irreligious. In their own words, they ‘believe in the way they have always wanted to but did not dare’. In conclusion, this article highlights the secondary benefits of migration for the personal experience of religious faith.     

IS THERE A TENSION IN WITTGENSTEIN'S PHILOSOPHY OF RELIGION?

This paper responds to Severin Schroeder's recent charge that Wittgenstein's philosophy of religion contains an ‘unresolved tension’ between three propositions, namely: (1) ‘As a hypothesis, God's existence (&c) is extremely implausible’; (2) ‘Christian faith is not unreasonable’; and (3) ‘Christian faith does involve belief in God's existence (&c)’. I argue as follows: that the first of these propositions has no place in Wittgenstein's thinking on religion; that the second is ill‐phrased and should be re‐worded as the proposition that ‘Christian faith is neither unreasonable nor reasonable’; and that the third proposition (contrary to what Schroeder seems to assume) tells us nothing about the nature of the objects of religious belief. It follows from my argument that Schroeder has not exposed a tension in Wittgenstein's thoughts on religion. I end with some positive remarks about Wittgenstein's method.     

Luis de Molina's ‘middle knowledge’: Thomas Stapleton's ‘antidote’ to John Calvin†

The Bible commentator, Thomas Stapleton (1535–98), an English Catholic exile in Leuven and Douai, played a vital role in the ‘golden age of biblical scholarship’ (1550–1650). His Antidota (1595) aimed at giving the ‘correct’ interpretation of the Bible in response to the ‘poisoned’ commentaries of Calvin and others. This battle for the ‘true’ faith also involved Stapleton in internal Catholic debates, especially the de auxiliis controversy pitting Jesuit theologians insisting on human free will against their more Augustinian-inclined peers emphasizing God's grace. While previous scholarship placed Stapleton within the latter camp because of his extensive citation of Augustine, this paper intends to establish that Stapleton actually belonged to the first group and that his orientation was not to Augustine, rather the Spanish Jesuit theologian, Luis de Molina (1535–1600). Through an analysis of Stapleton's Antidota, and specifically his commentary on Matthew 11:21, this paper demonstrates Stapleton's dependence on Molina's so-called theory of ‘middle knowledge’.     

ALSTON ON BELIEF AND ACCEPTANCE IN RELIGIOUS FAITH1

In this paper, I shall examine William Alston's influential view that the cognitive element in religious faith should be identified with ‘acceptance’ rather than ‘belief’. Although I am sympathetic to Alston's reluctance to regard belief as essential to faith, I shall argue that one can redescribe the cases that Alston invokes in support of his claim in terms of the standard notion of degrees‐of‐belief without loss. It will be further argued that, given Alston's constraints, his notion of acceptance, if not identical to belief, is at least a species of belief.     

Meanings of movement,place and home at Walsingham

This paper examines the revival, over the past 100 years, of the Catholic pilgrimage site of Walsingham. It argues that, for some habitual pilgrims, the site is akin to a second ‘home’, constituting a place for ‘dwelling in movement’. Contemporary pilgrimage practices not only establish links between local parishes and the Walsingham shrines, but also incorporate specific forms of mobility that express connections with personal, collective and institutional representations of the past. An examination of the site encourages the blurring of analytical distinctions between ‘local’ and ‘visitor’, and also poses questions concerning the relationship between culture, place and forms of belonging.     

The Bible, Knowledge of God and Dei Verbum

How may an inquiring person fittingly look upon the Bible? In what manner can a person's attention to the Bible assist them to knowledge? For a Catholic Christian analysis, what ideas are suitable about the place of the Bible in relations between God and humans, and in appropriation by a person today of whatever divine disclosure or revelation is at hand? This article outlines reflections on these matters. Links are apparent with key points in Vatican II’s Dei Verbum. The first of four sections concerns a fundamentalist outlook. Section II has to do with certain limited but significant ways in which a person may look on the Bible: ways similar to ways in which a person may look on other texts. Section III pauses on inquiries into ‘deep, inner’ matters of life where the person inquiring does not proceed from a perspective of Catholic Christian faith. Section IV surveys a broad range of thoughts that may aptly be endorsed from within a perspective of Catholic Christian faith. The thoughts concern the nature of the situation by which a Catholic Christian person today can advance in knowledge of God: in appropriation of divine disclosure. Ways in which a person may look on the Bible that go beyond those exhibited earlier are now made explicit. (The article fully allows that numerous views held by one or another follower of Jesus who does not adhere to Roman Catholicism may, in respects at stake, harmonize with a Catholic Christian faith‐perspective.)     

‘We don't do God’: A critical retrospective of New Labour's approaches to ‘religion or belief’ and ‘faith’

Given that Tony Blair was once infamously told by an aide that in Britain ‘we don't do God’, the New Labour Government that he led was responsible for developing and implementing a series of policies that brought religion firmly into British political spaces. Adopting two policy approaches, these approaches focused on ‘religion or belief’ and ‘faith’. Alongside the incorporation of ‘religion and belief’ into the broadening equalities framework, New Labour encouraged greater engagement with faith communities initially through urban regeneration before implementing a more faith-specific programme, namely the interfaith framework. Drawing on three research projects, this article retrospectively considers the extent to which these approaches were joined up and whether – and indeed how – they contributed to New Labour's overarching measurements of success: creating a more equal society.     

Faith,Belief and Fictionalism

Is propositional religious faith constituted by belief? Recent debate has focussed on whether faith may be constituted by a positive non‐doxastic cognitive state, which can stand in place of belief. This article sets out and defends the doxastic theory. We consider and reject three arguments commonly used in favour of non‐doxastic theories of faith: (1) the argument from religious doubt; (2) the use of ‘faith’ in linguistic utterances; and (3) the possibility of pragmatic faith. We argue that belief is required to maintain a distinction between genuine faith, pretend faith, and fictionalist faith.     

Mary,dogma, and psychoanalysis

Why does Mary hold her prominent place in Catholic theology to the extent that five specific dogmas have developed around her? Psychoanalytic theory suggests dogma arises out of the psychic needs of people and psychic needs of people are expressed in dogma. The early views of Erich Fromm, a disciple of Freud, are presented to demonstrate that Marian dogma arose from the psychic needs of the people. The views of both Catholic and Protestant thinkers are presented, as well as theological and psychiatric views.     

Mary, the Reformation and some Scots!In Memory of John Macquarrie (1919–2007)

Since Vatican II great progress has been made towards an ecumenical understanding and appreciation of our Blessed Lady, even as there has been a certain development in Catholic understanding. This essay looks briefly at Reformation mariologies, those of Luther, Calvin and Zwingli before moving on to consider three Scots: John Knox, Edwin Muir and John Macquarrie. Arguably, John Macquarrie has shown one of the most careful retrievals of Marian theology, not least in his  Principles of Christian Theology  and  Mary for All Christians.  His final mariological sounding took him back to his Celtic roots, and is summarized here. John Macquarrie died in 2007, and this essay is dedicated to his memory.     

The Methodological Impact of Fides et Ratio on Catholic Social Teaching

John Paul II’s encyclical Fides et Ratio is of astonishing importance for the methodology of Catholic social teaching. This article highlights three points that emerged as contributions of Fides et Ratio to the epistemology and methodology of the social magisterium. According to Gaudium et Spes, Catholic social teaching is essentially a service of the Church that affects social life indirectly by making a free offer of sense and faith. Fides et Ratio reinforces this paradigm shift by rejecting fideism also in matters of social morality. In this, it goes beyond Vatican I, Dei Filius. The encyclical further clarifies that the method of Catholic social teaching is tripartite and requires the cooperation of at least three disciplines: theology, philosophy, and social sciences. Because of the shifting character of history, Catholic social teaching too fluctuates. It is sensitive to time and place, to history and culture.     

Transition as Normative: British Quakerism as Liquid Religion

This article presents a consideration of the ways in which current Quaker belief and practice exemplify the condition identified by Zygmunt Bauman as liquid modernity. After a brief overview of Bauman’s thesis, we describe recent patterns of believing within British Quakerism within its socio-cultural context. While belief has been cast as marginal by scholars of this group, with the creation of habitus centred on behavioural codes or values narratives among participants, the way of believing within British Quakerism has rather unusual significance. An ortho-credence of ‘perhapsness’ maintains an approach to believing that is forever ‘towards’, with any truth considered to be solely personal, partial or provisional. From a rationalist liberal faith position, British Quakers have become cautious about theological truth claims that appear final or complete. They accept the principle of continuing revelation, a progressivist theology in which transition becomes sociologically normative. While wider Christianity may be in transition, British Quakers see perpetual modulation (liquifaction) of belief and practice as both logical and faithful.     

Worship as a Revelation. The Past,Present and Future of Catholic Liturgy

Unitatis Redintegratio (UR), the Decree on Ecumenism of the Second Vatican Council, was both the outcome and instrument of ecumenical engagement between Anglicans and Roman Catholics, and continues to have a formative influence on their dialogue. In the lead-up to the Council, personal contacts between Church of England leaders and the nascent Secretariat for Promoting Christian Unity played a significant part in a change of atmosphere towards other Christian traditions at the Vatican. UR notes the ‘special place’ which the Anglican Communion holds in the communion of churches: the 1966 meeting in Rome between Archbishop of Canterbury Michael Ramsey and Pope Paul VI would lead to The Malta Report (1968) and the Anglican–Roman Catholic International Commission (ARCIC). The ‘Principles of Dialogue’ set out in UR – avoiding polemical language; integrating spiritual and academic learning; expounding positions clearly, and committed openness – are affirmed in the light of the experience of ARCIC. The Agreed Statements of ARCIC I and II, focused around the motif of koinonia, are assessed in view of the topics for dialogue listed in UR: Christology; Ecclesiology (including the Blessed Virgin Mary); Sacred Scripture; Life in Christ in communion; Teaching on sacraments and ministry; and Christian personal, family, liturgical and social life. The significance of eschatology in relation to unity in Christ is highlighted, both with reference to Anglican difficulties about gender relations and authority, and to the three-fold use of ‘complete’ in UR. What might it mean for ecumenical dialogue, and ecclesial relationships, to work from the future backwards rather than just from the past forwards – i.e. in terms of faith rather than sight?     

The Moors Are Coming,the Moors Are Coming! Encounters with Muslims in Contemporary Spain

For centuries the Spaniards have celebrated ‘Moors and Christians’, a popular enactment of the arrival of Islam in Spain and the subsequent Reconquista of the peninsula by Catholic forces. In this article we shall analyze how this celebration has evolved from being a religious commemoration and has become a secular holiday through which the population project their image of Muslims, drawing on historical perceptions. In addition, the changes introduced into ‘Moors and Christians’ during the past decades reflect developments in Spanish society in relation to gender issues, as well as adjustments to accommodate the increasing Muslim population.     

Faith and the practising analyst

Abstract: In this brief essay, I reflect on three questions: What is ‘faith’ in a modern and post‐modern cultural context? Do I, a Jungian analyst, have ‘faith’ or do I not? Does having ‘faith’ or not make a difference in the practice of analysis? I make reference to Jung's understanding of ‘faith’ and his frequent disclaimers about making metaphysical claims. I conclude that a post‐credal ‘faith’ is possible for contemporary Jungian analysts, that I do have such a faith personally, and that in my experience this makes a significant difference in analytic practice at least with some patients. Traditional faith statements must be translated into depth psychological terms, however, in order for them to be applicable in post‐modern, multicultural contexts.     

Is the label ‘conspiracy theory’ a cause or a consequence of disbelief in alternative narratives?

Using the label ‘conspiracy theory’ is widely perceived to be a way of discrediting wild ideas and unsubstantiated claims. However, prior research suggests that labelling statements as conspiracy theories does not reduce people's belief in them. In four studies, we probed this effect further, and tested the alternative hypothesis that the label ‘conspiracy theory’ is a consequence rather than a cause of (dis)belief in conspiracy-related statements. Replicating prior research, Study 1 (N = 170) yielded no evidence that the label ‘conspiracy theory’ affects belief in statements. In Study 2 (N = 199), we discovered that the less people believed in statements, the more they favoured labelling them as ‘conspiracy theories’. In Studies 3 and 4 (Ns = 150 and 151), we manipulated the relative believability of statements and found that participants preferred the label ‘conspiracy theory’ for relatively less believable versus more believable statements. The current research therefore supports the hypothesis that prior (dis)agreement with a statement affects the use of the label ‘conspiracy theory’ more than the other way around.