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by George A. Lindbeck Professor of Theology Yale University
Marquette University Press Milwaukee 1972
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Copyright 1972 By George A. Lindbeck
PRINTED IN U.S.A.
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Preface
In conjunction with the Tercentenary Celebration of the missions and explorations of Jacques Marquette, S.J., the University's namesake, the Marquette University Theology Department launched a series of annual public lectures by distinguished theologians under the title of "The Pere Marquette Theology Lectures."
The 1972 lecture was delivered in the auditorium of the Marquette University High School on the afternoon of Sunday, April 16th, by George A. Lindbeck, Professor of Theology at Yale University.
George A. Lindbeck was born in Loyang, Honan, China on March 10, 1923. He received the B.A. from Gustavus Adolphus College (St. Peter, Minn.) in 1943, the B.D. from Yale University in 1946, and the Ph.D., also from Yale University, in 1955. In addition, he has received the
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LL.D. from Notre Dame, in 1966, and the D.H.L. from Augustana College, in 1968.
Mr. Lindbeck has taught at Upsala College, and since 1951 at Yale University. He is at present Professor of Theology and Director of Graduate Studies in the Department of Religious Studies. He also teaches in The Divinity School of Yale University. During the current semester he is a Fellow at the Institute for Ecumenical and Cultural Research, St. John's University, Collegeville, Minn. In the past he has been a Research Professor of the Lutheran Foundation for Ecumenical Research, Strasbourg, France (1962-1964); and visiting professor at Boston College (1967) and Trinity Theological College, Singapore (1968). He was an Observer from the Lutheran World Federation to the
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Second Vatican Council.
Mr. Lindbeck has written numerous articles, especially on medieval theology and contemporary Roman Catholicism. He is also the author (with Skydsgaard) of The Papal Council and the Gospel (1961); editor of Dialog on the Way: Protestants Report from Rome on the Vatican Council (1965); author of The Future of Roman Catholic Theology (1969); and a contributor to The Infallibility Debate (1971).
Page 1
The folk wisdom of all ages warns the outsider against intervening in domestic disputes. He is likely to misunderstand the problems and becloud the issues, and runs the additional risk of antagonizing both the quarreling parties and being forced into ignominious retreat.
In reference to the current controversy over infallibility, however, non-Catholics have the duty to brave such dangers. The problem is not parochially Roman. It affects all Christians. Whether we like it or not, our world is increasingly one, and the future of every church will be influenced by the outcome of this debate.
The aim of this presentation, then, is to record the impressions made by the discussions now in progress on a Protestant who, while thinking of himself as ecumenical, is still firmly rooted in the tradition of the Reformers. After dealing
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with certain general considerations, we shall in successive sections examine the historic interconfessional differences over infallibility, analyze certain features of the current Catholic controversy which are of particular interest to a Protestant, and conclude with a glance at the future.
I
One metaphor which could be used in describing the infallibility debate is that it is concerned with how to extract a tumorous growth from a vital organ without committing suicide. This is not a condescending comparison. The Protestant is well aware that his churches lack the vital organ in question. They have no visible center of unity, no institutionalized centripetal force which holds them together down through the millenia and across oceans and continents with anywhere near the effectiveness exhibited by the supreme Roman Catholic magisterium of popes and councils.
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Yet, however impressive this teaching office, something has clearly gone wrong. Magisterial authority hypertrophied into an exercise of infallibility which, whatever its historical uses or excuses, is now clearly dysfunctional. Radical surgery appears to be necessary.
We need, however, to keep the problem in perspective. The present difficulties with infallibility are part of a larger pattern which by this time is thoroughly familiar and has even acquired a standard description. We are, so it is said, coming to the end of the Constantinian era. Christianity is ceasing to be chiefly a mass cultural phenomenon, the religion of whole societies, and is reverting to the minority or diaspora status of the first centuries.1 All kinds of developments which were helpful, or at least not disastrous, during the last sixteen hundred years are now in urgent need of change. The churches must return in new ways to the sources of their faith, they must open themselves to the contemporary world, and they must unite.
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These calls for renewal, relevance, and reunion, for Christianitas
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