By Tibor Horvath
Why did the early Christians stick to Jesus Christ? Why did they write books, have councils, have a good time Eucharist and different sacramental rites? Tibor Horvath offers an exploration of the Roman Catholic Church lower than the rubric of affection.
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One-sided accusation without self-accusation is a sign of weakness. The admission of mutual guilt leads everyone to regain strength, liberates from fear, and brings about peace. Is Jesus Christ too confined and not confined to physical force? The Third Lateran Council confessed that Jesus Christ could be violent. He cleansed the Temple, cursed the fig tree, and said that he came to bring a sword. The Second Vatican Council admitted that a “person in extreme necessity has the right to take from the riches of others what is necessary for personal sustenance” (GS, no.
The love the Christian Church had for Christ could not be satisfied with a heavenly distance since Jesus promised that he would remain with his faithful until the end of the world. This was again the “tradition” of the early Christians’ love asking for the real presence of the beloved one. Without the word “transubstantiation,” the worshipping of bread and wine would have been a pagan idolatry of material things. Love raised a problem and also solved it. Can love be mistaken? Can love be fallible?
Love raised a problem and also solved it. Can love be mistaken? Can love be fallible? Love has its own reason, yet it is rational too and has to answer reason. It did so by turning attention to the mystery of the Incarnation and calling for the legitimacy of symbolic knowledge. In combining analytic and synthetic knowledge with an understanding of the symbolic reality of the sacrament and in recognizing the being itself as symbolic (cf. Rahner, 1966), the Church gained a deeper understanding of Christ’s gift of himself and a new dimension to love of him.