Personality Or Principle?

The death of Cardinal Basil Hume last June attracted wide media coverage, recognition of the loss of a remarkable personality.

In 1976 Basil Hume had been appointed Archbishop of Westminster, an office in which he was recognized as the head of the Roman Catholic Church in England and Wales. He graced that office with a spirit of humility and compassion, winning wide respect in religious and political circles. The son of a distinguished Scottish surgeon, his early background enabled him to blend easily with the influential and the great. Yet he never forgot childhood impressions of the poverty endured by many of his native Tyneside during the Depression of the thirties. Someone describing his Christmas visit to a London shelter for the homeless spoke of him as radiating compassion, yet 'not an ounce of condescension'. Another commentator wrote that one secret of his appeal to so many people was that he never needed 'the protection of a sense of grandeur'.

Questioning of traditional beliefs

Cardinal Hume's tenure of office as Archbishop of Westminster from 1976 to 1999 was highly significant for the Roman Catholic Church in England and Wales. For it was a period of growing challenge to spiritual authority. In common with many Protestant churches the Catholics faced a crisis through questioning of traditional beliefs, and this brought on an erosion of numbers. Between 1975 and 1990 adult membership of the Roman Catholic Church in England fell by 23% (compared with 19% in the Church of England). Nevertheless Basil Hume's preference for moderation and compromise rather than confrontation helped to cushion the impact of these challenges to the spiritual authority of his Church. While endorsing the official line on such matters as contraception and homosexuality, he was at pains also to allay resentments and encourage loyalty.

That same spirit of moderation helped smooth the way toward ecumenical understanding, particularly in regard to the Church of England and Rome. Two years after Basil Hume became Archbishop of Westminster Robert Runcie was appointed Archbishop of Canterbury. Cardinal Hume maintained a good rapport with Dr. Runcie. In 1982 Pope John Paul II visited Britain. There remained of course fundamental obstacles to the reunion of the Church of England with Rome; and the approval of the ordination of women by the Anglican Church in 1993, further compounded the issue. Nevertheless during Basil Hume's archbishopric 'some at least of the ice which had separated the two communions had melted'.

The importance of distinguishing personality and principle is well illustrated by Cardinal Hume's leadership as Archbishop of Westminster. For some who felt attracted by his personal character and qualities could as a result have been influenced towards the Catholic communion which he represented. It should be remembered however that many religious movements have from time to time produced attractive personalities among their leadership. The only safe course therefore is to examine the clearly defined principles of the Church of Rome in the light of Scripture. Interestingly Cardinal Hume himself made a similar point when the Church of England was struggling with the divisive issue of women priests and many Anglicans were considering conversion to Catholicism. He warned that 'there is no question of becoming a Catholic � la carte. You have to take the menu or move to another restaurant'.

The 'menu' of Roman Catholic teaching is not in doubt. Some aspects were highlighted at Cardinal Hume's televised funeral service. A sermon included reference to his personal peace in the face of death and his emphasis on the text, 'God, be merciful to me a sinner' (Luke 18:13). Yet the requiem mass which followed was unmistakably featured as a means of promoting the well-being of the soul of the deceased. The finished work of Christ at Calvary is of itself deemed inadequate for the soul's eternal salvation.

Nor is Calvary viewed as the once-for-all sacrifice for sin (Heb. 9:26,28; 10:12). Each mass is seen as a repeated sacrifice. As when one of the cardinals at the mass for Basil Hume held up a consecrated wafer and stated, 'This is the Lamb of God who takes away the sin of the world'; in line of course with the concept of transubstantiation - 'the conversion of the whole substance of the bread and wine into the whole substance of the Body and Blood of Christ, only the accidents (i.e. the appearance of the bread and wine) remaining'. How precious by contrast is the true understanding of the Lord's words, 'This is my body... This cup is the new covenant in my blood' (Luke 22:19,20).

Only bread, and only wine,

Yet to faith the solemn sign

Of the heavenly and divine;

We give Thee thanks, O Lord. (H. Bonar)

Another officiating cardinal invoked the blessing of Mary the mother of Jesus and of several apostles and saints for the further help of the deceased; a Catholic teaching which flies in the face of the divine oracle in 1 Timothy 2:5,6:

For there is one God, one mediator also between God and men, himself man, Christ Jesus, who gave himself a ransom for all; the testimony to be borne in its own times.

These are but three samples of Roman Catholic theological principle which are hugely at variance with Scripture. As with Judaism in the time of the Lord Jesus Christ, the Catholic Church has in many serious respects made void the Word of God through its traditions. It is in this regard that its claims should be assessed; the personalities of its dignitaries are of relatively little consequence.

unknown | Oct 1999
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