Shaw’s
Thesis
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| Russell Shaw |
Everyone
wants to know what Pope Francis is really up to. Is he the warm and fuzzy fulfillment of the
“Spirit of Vatican II”? Is he really
another John Paul II or Benedict XVI in “progressive” clothing? Who knows?
Russell Shaw comes up with as plausible an answer as any – really,
better than most. The Pope, he says,
wants “to reshape the Catholic Church as a Missionary Church” (“Wanted: An
American Missionary Church – Soon” here at The Catholic Thing). Shaw cites Francis’ apostolic exhortation Evangelii
Gaudium, in which the Pope says:
All of us are called to
take part in this new missionary “going forth.” Each Christian and every
community must discern the path that the Lord points out, but all of us are
asked to obey his call to go forth from our own comfort zone in order to reach
all “the peripheries in need of the light of the Gospel” [20]
“This”, Shaw tells us, “should be taken
seriously”. But he also adds that
“taking up the challenge of being a Missionary Church would be a far more
demanding – and exhilarating – project than this one-dimensional version of
Francis and the Church” (he’s referring to the fluffy, easy-going, “who am I to
judge?” image of the Pope popular with progressive types both in the Church and
in the secular media).
I don’t
doubt that Shaw is correct that Pope Francis intends to encourage a more
missionary ethos in the Church; it is also true that putting this ethos into
practice is no easy task. The Pope,
quite properly, has presented a general direction; he has not dictated a
concrete program or detailed plan, which leaves room for Catholic commentators
like Mr. Shaw (and me - and you, if you’d like) to toss out our own ideas.
The
Assimilated Church and the Fortress Church
Shaw
turns his discussion at this point to the Church in the United States (although
this discussion can apply to westernized countries in general). Here is how he characterizes the issue:
Taking him seriously
also could be a matter of survival, or something close to it. Certainly, unless American Catholicism
remakes itself as a Missionary Church, actively engaged in outreach to the
world, it could become a rapidly, and irreversibly, shrinking ecclesiastical
entity.
The alternatives to a missionary Church
for American Catholics are two and only two: the Assimilated Church and the
Fortress Church.
Shaw goes on to explain that
In
the Assimilated Church, most Catholics will have been homogenized into the
values of American secular culture and become parts of it. Indeed, many American Catholics already have
chosen this option . . .
The Fortress Church, on the other hand,
Is
fundamentally different. If this is to
be the future, Catholics will have largely withdrawn – psychologically,
spiritually, and even physically – from contact with secular culture, raising
the ecclesiastical ramparts against its influence as they retreat. The Fortress Church is already disturbingly
evident in some elements of the new Catholic subculture that’s begun to
emerge. It is a survival tactic born of
desperation.
By
contrast, while American Catholicism as Missionary Church will also be
committed to opposing secular values incompatible with the faith, it will work
hard to preach the Gospel, attract adherents, and, where, possible, evangelize
the culture itself.
This is where Mr. Shaw takes a wrong turn. I agree with what he says about the
Assimilated Church - one might argue that many, maybe most, American Catholics
are there already. It seems to me that
in the case of the Fortress Church, however, he’s putting up a straw man. I don’t doubt that such a thing is a
possibility, a fortress mentality may well take hold in the case of some
individuals or in isolated pockets of the Church, but what I’ve seen of the
“emerging Catholic subculture” looks nothing like what Mr. Shaw is describing
above.
The
Valley Forge Gambit
It’s hard
for me to be specific here, because Shaw does not say what, specifically, he
finds so alarming in that “subculture”.
I’m supposing that he means things such as homeschooling, doing away
with television, attending the Extraordinary Form of the Mass and other
apparent “retreats” from the societal norm. These things, however, don’t
necessarily mean closing oneself off from the larger world. In fact, just such measures may be necessary
if one is to be an effective missionary to the world, which includes both
Assimilated Catholics and non-Catholics alike.
A
historical analogy may help illustrate my point. In 1776 George Washington led his large and
enthusiastic but largely untrained army against a combined force of British
regulars and Hessian mercenaries at the Battle of Brooklyn [here]. His inexperienced Continental Army was simply
not prepared for the shock of its encounter with professional soldiers, and
collapsed in a disastrous rout. After Washington was subsequently driven from
New York, he withdrew his army to the relative protection of Valley Forge,
Pennsylvania. Had Washington and his army stayed in Valley Forge, of course,
the war would eventually have been lost.
Instead, temporarily safe from enemy
attack his army was able to reform, refit (at least after Congress voted the
funds) and receive solid military training under the supervision Friedrich Von
Steuben, a European soldier who had served as an officer in Frederick the Great’s
Prussian Army. As a result, a much
better prepared Continental Army met the British two years later at the Battle
of Monmouth [here] and fought
them to a standstill, and but for the inept leadership of one of Washington’s
subordinates, General Charles Lee, might have won a decisive victory. As it was, the British withdrew leaving
Washington in possession of the battlefield.
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Von Steuben drilling American troops at Valley Forge |
This, I
suggest, is a better analogy for what is happening among many American
Catholics than Shaw’s fortress. The
culture at large has become toxic: anti-family, anti-morality . . .
anti-God. It is dangerous to immerse
ourselves in it, deadly to allow our children to be formed by it. We need to equip ourselves properly before
going out into such a world, or else we’ll fare no better than the Continental
Army did in the Battle of Brooklyn. In fact, we may be more likely to be
converted by the world than we are to convert it. We need some space and time in a healthier atmosphere,
away from the temptations and onslaughts of the secular world. We need to train ourselves in our faith, both
its meaning and its practice. We need
our own Valley Forge, and perhaps the spiritual equivalent of a Von Steuben, before we can
be that Missionary Church that Pope Francis is calling us to be. And that's what the subculture that Shaw sees emerging is all about.
Did
Someone Say “Clericalism”?
Russell
Shaw, who has been a fine observer of and commenter upon the Catholic scene in
the United States for a long time, has got this one wrong because he only sees
part of the picture. He believes that
our biggest problem is “clericalism” (!) in the form of a “passivity” that
assumes that the ordained clergy will do all the heavy lifting:
Thus
a plan of action designed for execution only or mainly by Church professionals
won’t do the job. Unfortunately, this is
what we’re all too likely to get from the clericalized cadres of today’s American Catholicism,
indoctrinated as they are in the merits of lay ministry and cut off from the
experience of a robust lay apostolate directed to engagement with the world.
With all due respect to Mr. Shaw, he seems
completely unaware of the new ecclesial movements (Opus Dei, Communion and
Liberation, Focolare, etc.), composed mostly of lay people, and most of which have
an explicit goal of better equipping the laity to witness to Christ “out in the
world”. He makes no mention of a whole
Apologetics Industry that includes Catholic television, radio, print
publications, and more online resources than can be listed here. None of these resources, created and staffed
overwhelmingly by lay persons, existed fifty years ago at the time of the
Second Vatican Council. I regularly
listen to one Catholic radio program that at least once a week has programs
restricted to calls from non-Catholics, or from Atheists, or pro-abortion or
pro-gay marriage callers – and they never seem to run out of such callers. That’s hardly a fortress mentality. And it’s worth pointing out that homeschooled
students tend to be more socially involved than the population as a whole, both
as teens and adults (see here and here).
What
Do You Want First, The Good News Or The Bad News?
Am I
saying that all is well, and that the Church in the United States is the
picture of spiritual health? No,
indeed. The statistics that Mr. Shaw
cites to illustrate the decline of the Church are real and sobering:
According to the
Official Catholic Directory, from 1998 tom 2013 the annual number of Catholic
marriages dropped from 289,000 to 164,000; infant baptisms from just over 1 million
to 763,000; enrollment in Catholic elementary and secondary schools from 2.7
million to barely 2 million; and enrollment in non-school religious education
from 4.3 million to 3.4 million.
The logical end point of assimilation is to become so
assimilated that one ceases to be Catholic altogether. At the same time, there’s a growing core of
lay Catholics who are committed to living a truly Christ-centered life, and who
are likewise committed to bringing the faith in its fullness to both their
fallen-away brethren and to the wider world.
They fit very nicely, in fact, Russell Shaw’s description of the
Missionary Church: “committed to opposing secular values incompatible with the
faith, [working] hard to preach the Gospel, attract adherents, and, where,
possible, evangelize the culture itself.”
There lies the future of Catholicism.
Anyway, fair season . . . It’s funny, but as
Summer dwindles and we move toward Fall, it feels like a time of renewal. There are good reasons for that, of
course: as the air gets cooler and drier (at
least in these parts) we naturally feel less lethargic, more energized. Also, I wouldn’t be the first to see in the
yearly cycle of decline and renewal a reflection of the God who dies and rises
again: the dying of the year is a reminder that Easter lies on the other side.
