Editor’s Note: This post was originally published on May 22, 2017.
I was sitting in the pew of Saint Lambert’s Catholic Church listening to our priest deliver the Gospel reading for the 4th Sunday of Easter—this is rare since I am usually out in the hallway with my finicky 1 year old! —when I noticed a strange verse in the reading. St. John quotes Jesus as saying, “Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father (John 14:12 New American Bible). Throughout the rest of that Mass and every day since I have pondered Jesus’ meaning. Today I want to share some of my thoughts on how I interpreted this peculiar passage!
Greater in Quantity Not Quality
According to the dictionary, the word greater is defined as large in number, notable, highly significant, and distinguished to name a few definitions. I want to highlight the first definition—large in number. It makes senses for the works of Christians done in Jesus’ name to be larger than Christ’s miraculous deeds done on Earth simply because 33 years is significantly shorter than the over 2,000 years in Church history. It is also important to read verse 12 in context with the rest of the passage.
Immediately following Jesus’ odd statement in John 14:12, he talks about the sending of the Holy Spirit after he ascends to the Father. Jesus declared, ““If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Advocate* to be with you always, 17 the Spirit of truth,* which the world cannot accept, because it neither sees nor knows it. But you know it, because it remains with you, and will be in you (John 14:15-17 NAB). It is through cooperation with the Third Person of the Holy Trinity that Apostles and saints are graced through the ages to produce miraculous works.
Father, Son, Holy Spirit= Distinct but Equally God
God is ultimately above humanity’s total comprehension. St. Thomas says that man must have a certain type of agnosticism about the full knowledge of God. According to John Courtney Murray in The Problem of God, “In the end, our presence to him, which is real, is a presence to the unknown; ‘to him we are united as to one unknown,’ says Aquinas (p. 71). Because of this ineffable complete understanding of God, it makes sense that some peculiar and seemingly paradoxical passages in the Scriptures exist.
John may have struggled with how to properly describe the relationship of the Trinity. He might even have shared similar questions as myself. However, despite this struggle, as a Catholic I believe John to be a trustworthy firsthand witness to the teaching of Jesus.
John makes it crystal clear in his prologue to his Gospel that though the Persons of the Trinity as Distinct they are equally God. Knowing this religious truth, when I go back to read John 14:12 I know that Jesus cannot possibly mean the works done by the Holy Spirit as greater than His works since the Son and the Holy Spirit are equally God!
Think about the Holy Trinity
Now the feast of the Holy Trinity (my favorite liturgical feast 😊) is arriving soon, and I hope to be sharing more of my thoughts and reflections on the mystery of the Holy Trinity leading up to that Sunday. Until then, I will leave you to ponder Jesus’ mysterious words again, “Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father”.
May we all be grateful for the gifts of knowledge and understanding given to us by the Holy Spirit and pray for a deepening of these gifts especially as we draw nearer to the Feast of the Holy Trinity
God works in mysterious ways. I truly believe he puts you in specific situations at precise times to allow you to grow in trust and faith in Him. As members of the Church Militant, we are called to be in communion with the saints in Heaven—the Church triumphant. Over the course of the past several months, I believe God called me to learn more about Saint Bonaventure. Having a background in theology, my inclination towards the Seraphic Doctor of the Church makes sense.
Rarely, does God act in such a plain or shallow sense. Along with being elevated to the status of Doctor of the Catholic Church, St. Bonaventure is also the patron saint of something quite ordinary, yet awkward at the same time—bowel movements. As a young child Bonaventure had a life-threatening sickness affecting his bowels. This sickness almost took his life. The intercession of St. Francis of Assisi cured him. Because of this, the Catholic Church recognized Bonaventure as the patron saint of individuals suffering similar illnesses.
My youngest son struggles with digestive and bowel issues. During a particularly rough evening, my wife and I prayed to St. Bonaventure, as we tried everything else medically to help our son. Our pleas for help to the 13th century saint forged the beginning of what I hope to be a lifelong friendship.
While St Bonaventure wrote on various subjects this article will solely focus on arguably his greatest work—The Journey of the Mind into God. Pope Emeritus Benedict XVI in St. Bonaventure: Literary Work and Doctrinecalls this work, “a manual for mystical contemplation.” Providentially, Bonaventure pondered this work at the same place whereby St. Francis of Assisi received the stigmata—Mount La Verna in Italy!
Stepping up the Ladder of Learning
As a teacher of theology, St. Bonaventure provides a gradually and steady path, specifically six steps, to grow in awareness and knowledge of God. Bonaventure puts it this way,
For through those six wings there can be rightly understood six suspensions of illumination, by which the soul as if to certain steps or journeys is disposed, to pass over to peace through ecstatic excesses of Christian wisdom.
no 3. The Journey of the Mind Into God
A prerequisite for beginning this journey is praying through Christ crucified. Jesus acts as a bridge; or, to use the imagery of Bonaventure, a ladder connecting us to the Holy Trinity.
Creation as Reflection of God
In Chapter 1 of The Journey of the Mind Into God, the Seraphic Doctor tells us that the first rung of the ladder to God is the created world. When we don the glasses of faith, we see nature pointing to the glory of God. Bonaventure refers to the created world as “the university of things” as a kind of stairway to climb toward God (Chapter 1 no. 2). Later in the chapter he describes the world as “a mirror through which we pass over to God. Plants, animals, mountains, oceans, the moon and stars above point to a Creator—because of the beauty and order within nature.
Bonaventure draws us up the holy ladder in his next chapter.
It must be noted that this world (the universe), which is called the macrocosm, enters our soul, which is called the microcosm, through the gates of the five senses…Man, who is called the microcosm, has five senses like five gates, through which acquaintance with all things, which are in the sensible world, enters into his soul.
(Chapter 2, no. 2)
Catholicism values the created order as not something to be jettisoned. The sacramentals utilize various forms of matter (things) because they hold intrinsic value and point had a higher order of being.
Human Mind—Mirror of the Trinity
Bonaventure brings the reader up another rung on the ladder of mystical contemplation by focusing on the natural powers of the human soul. According to the 13th century saint, the three highest faculties of humanity are memory, intellect, and will. He saws these three powers as a natural reflection of the Holy Trinity.
The Seraphic Doctor plainly declares, “According to the order and origin and characteristic of these powers (the soul) leads into the Most Blessed Trinity itself!” (Chapter 3 no. 5). As a perfect spirit, Bonaventure argues, God has memory, intelligence, and will. In the remaining chapters of The Journey of the Mind Into God, Bonaventure details how grace guides the soul in knowing and growing in knowledge of God, seeing God’s unity through His being, and finally viewing God as a communion of Persons in the Holy Trinity.
I had to read this work at least three times before I could write this reflection on St. Bonaventure’s gem of a work. This is not an indictment on his ability to write clearly or my ability to discern (at least I hope not!) Instead, any and all writings on the subject of God, in particularly a Trinitarian understanding of God has to be mysterious. “When you contemplate these, see, that you do not consider yourself able to comprehend the incomprehensible (The Holy Trinity). For in these six conditions (steps) you still have to consider what leads the eye of our mind vehemently into the stupor of admiration (Chapter 6 no. 3).
Journey with Bonaventure Today
Journeying into God is not an easy task, but it will certainly end with both wonder and awe. St. Bonaventure’s closeness to the God is quite evident in this spiritual treatise. If you are a parent of young children, such as myself, perhaps you may not have time now to read this holy book. Bonaventure can still help you on your spiritual and parental journey, because at some point your kid will get severely constipated. Ask the Seraphic Doctor for help. Believe me, it arrives.
If you have more time available for spiritual reading, I strongly recommend you add The Journey of the Mind Into God to your top ten list!
Being Catholic has many joys, but one aspect I truly cherish about my faith is the vast community of Catholics worldwide. Millions of people from all walks of life have followed the path of Jesus and embraced his teachings. As a mere mortal, trying to live up to the standards Christ exemplified can be challenging, but thankfully, we have a source of inspiration to keep us striving – the lives of the Saints.
How Does a Person Become a Saint?
Contrary to popular belief, a Saint isn’t a perfect person who has lived their life without sin. Here are the basic requirements:
Extensive evidence of the person living in such a spirit-filled way that they are worthy of imitation based on their virtue and goodness,
Having died a martyr or as a hero for their Catholic faith
Casting aside an immoral life for one of exemplary holiness
In addition, for canonization to Sainthood, two verifiable postmortem miracles are required. A person may be beatified or given the “Blessed” designation with only one demonstrated miracle.
After several phases of a comprehensive examination of the person’s life and legacy, the Pope ultimately chooses those who are to be formally declared as Saints.
How Long Does It Take to Become a Saint?
The process for being declared a Saint is a lengthy one. Typically, the canonization process cannot start until five years after the person’s death. Throughout the many phases of canonization, witnesses offer evidence that the person lived a holy life and conformed to church doctrine.
While many people have lived exemplary lives or died under heroic conditions for their Catholic faith, identifying and certifying a bona fide miracle can be challenging. However, Pope John Paul II streamlined the path to Sainthood. Now, miracles “only” require empirical evidence that a phenomenon took place (such as miraculous healing) that lies outside of scientific explanation.
Drawing Strength and Inspiration from Catholic Saints
Learning about the Saints can help us when we struggle with our faith because all of them started as ordinary people. However, by living their beliefs, they turned ordinary lives into extraordinary ones. While there are more than 10,000 Saints formally recognized by the Catholic Church, here are a few of the well-known ones you may wish to turn to for guidance and support in your everyday life.
Saint Joseph
Pope Francis has called 2021 “The Year of St. Joseph,” and as the father of Jesus, he can teach us a great deal about humility, love, and trust in our marriages and family life. It is through Joseph’s selfless actions that Mary brought the Son of God into this world.
Saint Francis of Assisi
St. Francis is best known for his love of animals and the environment, but his compassion also included the poor, disabled, and sick. He preached that all living creatures are children of God and worthy in his eyes.
Saint Martin de Porres
Martin de Porres’ parents were a Spanish nobleman and an African or indigenous woman. As a young man, he suffered social rejection due to his mixed-race ancestry and was refused entry to the Dominican order. However, he remained true to his faith and cared for those on the margins of society while promoting peace and forgiveness. He is now known as the first Black Saint of the Americas.
Icon portraying Mary as Theotokos
The Blessed Mother Mary
As the mother of Jesus and the Catholic Church, Mary provides an excellent example of virtue and faith in God. Mary offers comfort in times of trouble, an attentive ear for discernment questions, and a loving gaze when joy and happiness abounds.
Saint Thérèse of Lisieux
St. Thérèse of Lisieux is a very popular Catholic Saint loved and prayed to by people from many walks of life and faiths. St. Thérèse offers us her “Little Way” of finding holiness throughout the common moments of everyday life. For those struggling to find God, her words and teachings offer a path to connection and joy.
Saint Joan of Arc
In popular culture, Joan of Arc is known as a hero and a martyr for her role in the Hundred Years War in the early 1400s. While much of her story today includes both facts and legend, her courage and love for her faith cannot be denied. Her connection with God has inspired many over the centuries. Whenever courage is needed, whisper her words: “I am not afraid, for God is with me. I was born to do this.” You’ll feel strengthened and transformed!
Embody the Saints’ Teachings in Your Life
So, the next time you’re struggling with a task at work, feeling frustrated with family life, or wondering how to deepen your connection to God and your faith, turn to the Saints for advice and guidance. Their stories for turning an ordinary life into a spirit-filled extraordinary one are always there for you!
About our guest blogger
Katie Tejada is a writer, editor, and former HR professional. She works with a variety of Catholic businesses and often covers developments in decor, interiors, and events. She also enjoys writing about parenthood and faith.
Editor’s Note: This post was originally published on March 31, 2017.
A few years ago, I started volunteering as a mentor to an elementary student at a local Catholic school. I was nervous at first because this was the first time I served as a mentor to a young student. On that first day, the school counselor thought it would be nice for the student to give me a tour of the school. On this tour, I was making small-talk and the topic eventually led to saints [Icons of saints are present at every classroom door].
I posed this simple question to the student, “Who is your favorite saint?” The reason I received from him was simple but also tightly packed with theology! The student quickly responded with a sheepish grin, “Fr. John is my favorite saint!” Though I was half-tempted to qualify his statement by saying, “Well, I meant technically a canonized saint…” I stopped myself. Since that day I have pondered this revelatory statement at least once a week.
The more I reflected on my mentor student’s statement the more and more theology I realized was packed into it. Here are a few truths I gleaned from his statement:
Holiness can start now
Sanctity is not reserved for after our death or even later in our earthly lives. To reference my recent post on purgatory, I used to believe purgatory was a “period” similar to an extra period in a sports game. Yet, my student’s reply is simple and true, our priest is like a saint to him because he knows holiness when he sees it.
Priest, like saints, reflect God’s light
The moon, which reflects the sun’s light, is a common image the early Church Fathers used to describe Mary, who reflects the son’s light. Similarly, we are called to be that same reflection. Christ even goes further when he calls his followers in Matthew 5:14-16 to be the “light of the world”. Perhaps the best truth that came forth from my student’s statement is summed up best when placing it next to St. Athanasius’ famous quote from On the Incarnation. He says, “God became man that man might become God”. I truly believe our parish priest is on that same path.
My parish is doing something right
I should qualify this by saying our parish is doing something right by allowing God’s grace to work in the people I have encountered there. My student’s proclamation, “Fr. John is my favorite saint!” is certainly a testament to our priest’s strong faith and reverence for the sacrament of Holy Orders. But I am sure he will agree with me in saying there is another source at work besides himself. It is the work of the Trinity.Not only at work in my student’s heart, but God is working through the dedicated teachers, administrative staff, and parishioners alike.
Many people tell me I am having a positive impact on that elementary student’s life each week I meet with him over lunch. What I do know for certain is that I get more graces than I give in mentoring. This “living theology” is something I never experienced during my graduate studies. I thank God every day for the joy He gives me each week in serving Him.
Veneration refers to honor. Catholics honor Mary because she is the Mother of God. In this 11th installment of Why Catholics Must Have Bible A.D.D., we will examine another important Marian theme— her as Queen of Heaven. Old Testament queens prefigured the intercessory role of Mary. We will also look at New Testament evidence supporting Mary as Queen. Lastly, evidence from Sacred Tradition will be outlined to demonstrate the significance of Mary’s title as Queen of Heaven.
Old Testament—Queen Figures
In ancient times, queens acted as a mediator between the king and the people. Understanding the role of the queen in the time of the Old Testament requires use to examine the culture during that time. We cannot determine the queen’s authority based on current governmental structures. According to George F. Kirwin in his work Queenship of Mary — Queen-Mother,
I believe that Mary is best understood as the “Gebirah,” the Queen-Mother who as mother and queen is intimately associated with Jesus in the establishment and maintenance of God’s kingdom among the men and women of this world. It is the formality of motherhood which best describes her relationship with her Son, the King, and with his subjects, members of God’s redeemed people who form the Church of New Testament times (p. 9).
Bathsheba: Foreshadowing of Mary’s Queenship
The most famous queen-mother in the Old Testament is Bathsheba—mother of Solomon. Her role as advocate for the people is evident in 1 Kings 2:19-20: “Then Bathsheba went to King Solomon to speak to him for Adonijah, and the king stood up to meet her and paid her homage. Then he sat down upon his throne, and a throne was provided for the king’s mother, who sat at his right. 20She said, ‘There is one small favor I would ask of you. Do not refuse me.’ The king said to her, ‘Ask it, my mother, for I will not refuse you.'” Kirwin points out that although the queen-mother did not exist at the beginning of the Israelite monarchy that Bathsheba certainly was the first in this role (Queenship of Mary — Queen-Mother, p. 30).
Along with Bathsheba’s intercessory role in the Old Testament, she even is implicitly mentioned within the genealogy of Jesus. According to Father Johann Roten, S.M., “In Matthew’s genealogy, without mentioning her name, (1:6) Bathsheba is described as the “wife of Uriah.” Bathsheba is essential to the genealogy in Matthew” (Old Testament Types of Mary). Such a reference hints at the importance of the queen-mother (Mary) as an advocate— later in the Gospels and throughout Church history!
Esther: Another Marian type
Another example of a queenly figure is Queen Esther. Just like Bathsheba, Esther intervenes on behalf of her people. “Esther is the heroine and is the paradigm for a fully liberated woman who places all her confidence in God. Through prayer and fasting she is able to challenge the evil perpetrated by the Persians and to intercede for her people Israel before King Ahasuirus,” writes Fr. Roten (Old Testament Types of Mary). Esther’s trust in God mirrors Mary’s faith in the Holy Spirit (cf Luke 1:38).
New Testament Hintings
While clear examples from the Old Testament point to the authority of the queen within Israelite government, the New Testament does specifically call out Mary as queen. As Monsignor Ferdinand Vandry put, “Although the Scriptures afford our faith no clear testimony of Mary’s queenship, nor of its universal nature, that dignity of the Mother of God is nevertheless acknowledged unanimously by Christian tradition (The Nature of Mary’s Universal Queenship). John’s Gospel presents Jesus as a king. Not specifically mentioned Mary as queen we can deduce her role as queen-mother because she is mother of Jesus.
Kirwin discusses the need to view Scripture as a whole in order to truly see Mary’s queenly role. He purports in Queenship of Mary — Queen-Mother,
Peinador believes that if there is any hint of Mary’s queenly prerogatives in the text of the Apocalypse, this will depend upon the relationship one can establish between it and the Proto-gospel. In order to show how the Protogospel supports the doctrine of Mary’s queenship it is necessary to insist upon the victory over sin and death and as a result the establishment of a kingdom on the part of Christ and Mary. He has no doubts about the Marian sense of Genesis 3:15. There Mary is depicted as the partner of the divine Redeemer in the battle and victory over their common enemy and consequently we find in this text the foundation for her queenship (p. 36).
Thus, isolating Mary’s intercessory role from the Old Testament foreshadowings and lens of Sacred Tradition limits our ability to view her as queen-mother. Next, we will examine how the Church viewed Mary as queen.
Church Tradition on the Queenship of Mary
From the beginning of the Church, Christians always viewed Mary as the Mother of God. During the 4th century, a rampant heresy called Nestorianism rejected that claim. To clear up any confusion, the Council of Ephesus in 431 formally declared Mary as the Mother of God. According to the Catechism of the Catholic Church paragraph 495, referencing the fourth ecumenical council,
Called in the Gospels ‘the mother of Jesus’, Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as ‘the mother of my Lord’.144 In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father’s eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly “Mother of God” (Theotokos).
St. Pope Pius XII’s encyclical Ad Caeli Reginam (On Proclaiming the Queenship of Mary) logically flows from the Council of Ephesus’ charge as Mary as Theotokos (the God-bearer). Pius XII declared, “In this matter We do not wish to propose a new truth to be believed by Christians, since the title and the arguments on which Mary’s queenly dignity is based have already been clearly set forth, and are to be found in ancient documents of the Church and in the books of the sacred liturgy(no. 6). Lumen Gentium points out Mary’s role as queen as well, “exalted by the Lord as Queen of the universe, that she might be the more fully conformed to her Son, the Lord of lords and the conqueror of sin and death (no. 59).
Conclusion
Pope Emeritus Benedict XVI wrote in his August 22nd, 2012 Audience, “Mary is Queen because she is uniquely conformed to her Son, both on the earthly journey and in heavenly glory. Ephrem the Syrian, Syria’s great saint, said of Mary’s queenship that it derives from her motherhood: she is Mother of the Lord, of the King of kings (cf. Is 9:1-6) and she points Jesus out to us as our life, our salvation and our hope.”
Old Testament queens Bathsheba and Esther prefigured the intercessory authority of Mary as queen-mother. The proto-evangelium of Genesis 3:15 foreshadowed the battle between the Woman (Mary) and Satan. As partner to the King of the Universe (Jesus), Mary rightly is called Queen of the Universe (Redemptoris Mater, no. 41). Catholics honor Mary because she brings us closer to her Son! Benedict XVI wrote, “The title “Queen” is thus a title of trust, joy and love. And we know that the One who holds a part of the world’s destinies in her hand is good, that she loves us and helps us in our difficulties.” Let us thank God for the gift of our Queen, Mary Mother of God!
Some Sundays this is my five year old. 😅🤦 Holy Spirit: Matt wait! Wait! Delete those paragraphs now. This is truly an accurate depiction of my theological library. 😁😊Now I want to play Pac-Man after praying… Food for the journey. 🍞♥️#truthbomb
That’s all I have this week. Stay alert for next week’s Catholic Meme Monday. Receive updates straight to your email inbox by subscribing to The Simple Catholic blog
In this book, Lyra Pitstick tackles the doctrine of Holy Saturday in Christ’s descent into hell. Pitstick, seeks to answer the question concerning the approval of Balthasar’s general theological contributions, by Popes John Paul II and Benedict XVI.
Balthasar on Holy Saturday
Chapter one contains Balthasar’s treatment on the significance of Holy Saturday, and his theology of this creedal event. Pitstick highlights four main points that underpin the priest’s theology: Christ’s descent completes redemption; Christ’s suffering increases in his descent; Christ became sin and literally underwent the Father’s wrath; and sin is expiating within the Trinity. To quote Balthasar, “Holy Saturday is…a kind of suspension, as it were, of the Incarnation…” (p. 4). Pitstick will focus on this point that Christ suffered after the descent as a major difference between John Paul II and Benedict XVI’s theology, using this approach throughout the rest of the book.
Ratzinger on Holy Saturday
The next chapter relates to Joseph Ratzinger’s theology of Holy Saturday prior to his papal election in 2005. Pitstick shows that the German theologian moves away from the extremity of Balthasar’s theology. Using evidence from Introduction to Christianity (1968), Eschatology (1977), “Meditations on Holy Week,” Introduction (1997), The Spirit of the Liturgy (2000), Mediations on Holy Week (1967) and Behold the Pierced One (1981), Ratzinger’s Holy Saturday theology distances itself from his mentor, Balthasar. According to Pitstick, the major differences between the two theologians is that Ratzinger focuses on God’s apparent, but not real, abandonment of Christ during his descent, while maintaining that there is no suspension in the Incarnation.
Continuing with the theology of Ratzinger, chapter 3 examines his view of the descent, after Ratzinger’s papal election. Here, the Pontifical University of St. Thomas Aquinas graduate makes use of homilies, encyclicals, and books Benedict XVI wrote to survey his theological development on Holy Saturday. Like his view prior to becoming the Vicar of Christ, Benedict XVI continues to diverge from Balthasar by stressing the apparent abandonment of God in the descent.
How Ratzinger Differs from Bathasar
Another difference Pitstick found is “Ratzinger never asserts as Balthasar does, that the redemption was incomplete on the Cross, that Christ’s suffering intensified after his Death into abandonment in His filial relationship to the Father, that He was literally made sin in His descent, and that the whole Trinity experienced that event” (p. 53). Many times throughout the pages on Ratzinger, Pitstck points out that he utilizes metaphorical language to refer to the descent, and is not quite as clear as he could be with his descent theology (p. 41).
Pope John Paul II on Holy Saturday
Chapter four charts out John Paul II’s Holy Saturday theology. Similar to Benedict XVI, the Polish pope diverges from Balthasarian thought. Where John Paul II differs from Ratzinger is that the former is more direct. According to Pitstick: “John Paul II’s clarity makes his beliefs about Christ’s descent easy to see” (p. 59).
Three specific aspects of John Paul II’s descent theology are highlighted:
The meaning of “descended into hell” relates to Christ experiencing a separation of body and soul
Christ’s descent begins his glorification
Commentary on 1 Peter 3:19 refers to a non-metaphorical salvation of the just men and women.
Safest Theological Interpretation on Holy Saturday
Referencing the Catechism of the Catholic Church heavily in this chapter, Pitstick maintains that John Paul II’s descent theology remains the closest to the official church teaching. His belief that Christ experienced a separation of body and soul after death is in line with the Catechism number 632. Pistick states, “The RC [Roman Catechism and John Paul II] is also explicit that Jesus did not suffer in His descent” (p. 69). This is in stark contrast to Balthasar’s view that Christ suffered during the descent.
Between the analysis of chapters six and seven is a brief tangential section on Cardinal Christoph Schönborn in regards to a parenthetical mention of Balthasar in the Introduction to the The Catechism of the Catholic Church. Pitstick provides the content of what Schönborn said about Balthasar, the cardinal’s Holy Saturday theology, and the possible impacts that it has for Balthasar’s theology moving forward.
To be honest, this chapter was a “red herring”. It didn’t add much to the rest of the book. In her comparison of the three theologies of Holy Saturday, Pitstick focuses again on the differences. She provides a clear standard of measurement as she details definitions about the Church’s varying degrees of teaching authority.
Finding Theological Consistency
In chapter seven, Pitstick handles the popes’ praise of Balthasar, and provides ways to reconcile such accolades with the conflicting thought on the descent of Christ. She concludes her analyses with the following position: “There is certainly praise of the theologian, but there is no approbation of specific theses, least of all his theology of Holy Saturday, with which Ratzinger explicitly said he could not concur, and with which John Paul II took an incompatible position in his papal audiences, and promulgation of the CCC” (p. 106).
Summary
Pitstick presents a clear and concise summary of the entire book. She reiterates how the three theologians differed on the doctrine of the descent. John Paul II ‘s theology aligned closest to traditional Catholic doctrine, as outlined in the catechism; Balthasar’s view of the theology was the most controversial, and Ratzinger’s theology landed in the middle.
Despite the unnecessary chapter on Schönborn, this treatment on the theology of Christ’s Descent into Hell was an enjoyable and insightful read. Pitstick did a great job of focusing on each theologian individually. She contrasted the differences in their theology well too. Priests and deacons will acquire a new depth and understanding of the Mystery of Holy Saturday. This book will be invaluable to any homiletic and theological toolbox.
