Before Vatican II, in theology, as in other areas, the discipline was fixed. After the council there has been a revolution - a chaotic revolution - with free discussion on everything. There is now no common theology or philosophy as there was before.— Godfried Danneels
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There is a very well-defined procedure that allows the Vatican to raise issues with a particular theologian about something that does not appear in conformity with the Catholic faith. It is not always easy to make this determination.
Rome should sometimes intervene and say this or that is not in conformity with the Catholic faith. Theologians should understand that. Some theologians go too far, for example, reducing the Catholic faith to a universal philosophy.
When someone is HIV-positive and his partner says, I want to have sexual relations with you, he doesn't have to do that. But when he does, he has to use a condom.
Accusations are made directly to Rome about theologians from persons who are not theologians. Some of these accusations are anonymous. The local bishop should be the one to relate to theologians to determine orthodoxy.
The word survivor suggests someone who has emerged alive from a plane crash or a natural disaster. But the word can also refer to the loved ones of murder victims, and this was the sense in which it was used at a four-day conference in early June at Boston College.
Global warming has melted the polar ice caps, raised the levels of the oceans and flooded the earth's great cities. Despite its evident prosperity, New Jersey is scarcely Utopia.
The problem for Rome, then, is how and when the intervention should be done with a sense of the possibility of going too far in limiting the freedom of theologians. This is not an easy time - neither for Rome nor for the theologians.
Artificial Intelligence leaves no doubt that it wants its audiences to enter a realm of pure fantasy when it identifies one of the last remaining islands of civilization as New Jersey.
Our theology is still in a time of crisis, and I think this will last for some years more.
At synods, I usually wait about a week before I speak.
First I listen. I feel the temperature. I listen to what has been said, what has not been said, and what I think needs to be said at that point.
I prepared my intervention the night before I spoke.
As it happened, there were about 44 cardinals who wished to speak but could not because there was not enough time. I was one of the last to speak.