{"id":10177,"date":"2018-07-15T09:41:18","date_gmt":"2018-07-15T15:41:18","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/janetheactuary\/?p=10177"},"modified":"2018-07-15T09:41:18","modified_gmt":"2018-07-15T15:41:18","slug":"from-the-library-to-change-the-church-by-ross-douthat","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/janetheactuary\/2018\/07\/from-the-library-to-change-the-church-by-ross-douthat.html","title":{"rendered":"From the library, “To Change the Church,” by Ross Douthat"},"content":{"rendered":"\n<\/head>

\"\"<\/p>\n

One thing is clear:\u00a0 Ross Douthat does not like Pope Francis.\u00a0 He believes that his actions regarding the question of remarriage among Catholics, and his \u201cmy way or the highway\u201d attitude mocking traditional Catholics and reassigning\/demoting conservative\/traditionalists (or nonliberals), have already caused and will cause further conflicts and confusion, and are leading the Catholic church into an unknown, but potentially much less small-c catholic future.<\/p>\n

It is also clear that I\u2019ve blown past the library renewals and grace period and need to get this book returned even though there\u2019s a lot going on here to think about, so some of what I type will be choppy and there\u2019ll be a fair amount of stringing together of quotes.<\/p>\n

Douthat starts with a bit of personal history and context:\u00a0 the fact that he came to Catholicism as a teenager, along with his formerly-Episcopalian family, so that he fits neither in the cradle-Catholic nor the Catholic-convert worlds.\u00a0 He describes his inner conflict:<\/p>\n

Unlike many Catholics I knew who were loyal to the\u00a0church as a community but doubtful of its doctrines, I did not want this tension to be smoothed away\u00a0by understanding priests and broad-minded theologians,; indeed, the conflict between what I professed and how badly I fell short was part of what made the profession seem plausible, because a religion that just confirmed me in my early-twenty-first-century way of life couldn\u2019t possibly be divinely revealed.\u00a0 (p. XIV)<\/p><\/blockquote>\n

More setting the context \u2014 Episcopalians are nominally a single united church under the Archbishop of Canterbury, but there are vast difference between the very liberal Americans and very conservatives Africans, so much so that some American congregations are now connecting up with African bishops.\u00a0 Catholics, on the other hand, are nominally united.<\/p>\n

And the issues which divide Catholics now are seemingly narrow and isolated \u2014 abortion, contraception, euthanasia, same-sex marriage, married or female priests.<\/p>\n

But those issues, important as they are, are not the real roots of the debate.\u00a0 What lies beneath often larger and more comprehensive disagreements:\u00a0 about the purpose of the church, the authority of the Bible, the nature of the sacraments, the definition of sin, the means of redemption, the true identity of Jesus, the very nature of God.<\/p>\n

Chase the debate about same-sex marriage down far enough and it becomes an argument about the authority of Scripture generally, and whether the church\u2019s past teachings on any moral issue can be considered permanently reliable, or whether all things Catholic are subject to Holy Spirit-driven change.\u00a0 Pursue the debate about divorce and remarriage long enough and it becomes a discussion about whether Jesus\u2019s words in the New Testament are definitely\u00a0his<\/em> words, whether the gospels are reliable, whether Jesus could have made mistakes, and other questions that are foundational to Christology, theology, the church.\u00a0 Chase debates about abortion and euthanasia downward and you find yourself\u00a0debating the essential questions of Christian ethics \u2014 are some acts intrinsically evil, or is everything a matter of relativized, situational perspective?\u00a0 . . .<\/p>\n

The liberalizing tendency in Catholicism wants most immediately and intensely to adapt to the sexual revolution.\u00a0 But its adaptationist, evolutionist spirit is older than today\u2019s controversies, and its premises often point toward a more fundamental sort of change.\u00a0 They would make Catholic Christianity open ot substantial reinterpretation in every generation, and transform many of its doctrines into the equialent of a party\u2019s platform or a republic\u2019s constitution \u2014 whcih is to say, binding for the moment but constantly open to revision based on democratic debate (p. 9 \u2013 10).<\/p><\/blockquote>\n

Douthat then moves on to some historical context, namely, Vatican II, where disagreements about the extent of reform\/change ultimately ended in an \u201cuneasy truce\u201d in which official teaching was unchanged but there was enough room for dissent as to keep liberals accepting of a status quo while they believed that ultimately that which they believed would ultimately prevail.\u00a0 But the reality of the 70s and subsequent years was that the liberalizing factions (dioceses, religious orders, universities) experienced decline\u00a0(loss of Catholic identity in the case of universities).\u00a0 At the country level:<\/p>\n

In the heartland of \u201cspirit of Vatican II\u201d Catholicism, the\u00a0Northern European nations whose theologians contributed\u00a0so much to the council\u2019s liberal voice, the church\u2019s collapse was swift, steep, and stunning. (p 27)<\/p><\/blockquote>\n

In Latin America, with its liberation theology, \u201cthe masses turned instead to Pentecostalism<\/a>.\u201d\u00a0 Only in conservative Africa did the church grow.\u00a0 \u00a0But it\u2019s not as if conservative Catholics saw spectacular growth \u2014 they just didn\u2019t flail as badly.<\/p>\n

Benedict, in the meantime, had to deal with structural problems at the Vatican itself, misgovernment, draining the swamp, as well as what was hoped to be a \u201cpost-Vatican II course correction\u201d (p. 45), and thought he had accomplished that, or at least thought he had put things in a good position for his successor to continue the project.<\/p>\n

Which brings us to\u00a0Francis.\u00a0 In Douthat\u2019s telling, he ended up as pope partly because of the clever strategic moves of the \u201cSt. Gallen mafia,\u201d a group who did have as the objective, putting in a liberalizing pope, but also because cardinals genuinely believed he would reinvigorate the church and imbue it with a spirit of evangelization, without any agenda of doctrinal changes.<\/p>\n

And, indeed, in the initial years, conservatives were able to tell themselves that, however much Francis\u2019s emphases were different than his predecessors, and however often he said worrying off-the-cuff things, he wasn\u2019t making any changes in doctrine, and, indeed, he said words that comforted them:<\/p>\n

If we do not profess Jesus Christ\u00a0 . . . we may become a charitable N.G.O., but not the Church, the Bride of the Lord.\u00a0 (p 71)<\/p><\/blockquote>\n

What Francis was, it seemed, trying to do, is \u201crebuild the center.\u201d<\/p>\n

But at the same time,<\/p>\n

among conservative and traditionalist Catholics, where John Paul had Benedict had seen the seeds of a renewed and vigorous church, the new pope saw a great many Pharisees and scribes.\u00a0 (p. 74)<\/p><\/blockquote>\n

Which brings us to \u201cThe Marriage Problem\u201d \u2014 the desire of liberals such as Kasper of Munich to open up communion to the remarried by effectively \u201ctaking it off the sin list\u201d (among other goals), a goal which Francis seemed to share.\u00a0 In the US, the solution to this dilemma has been to make annulments much easier to obtain, in a \u201cno true Scotsman\u201d sort of way (that is, divorce can be presumed to be an indicator that the couple was too immature to marry, or hadn\u2019t made a true lifelong commitment, or the like), but Kasper and others wanted to turn things around, and deem that the \u201csin\u201d was in the divorce or failing to support the children left behind or the like, but that a remarriage was nonetheless a true marriage so that there was no sin in being in that state.<\/p>\n

Francis tried to create this state of affairs by calling the Synod on the Family and stacking the deck in terms of the bishops attending, who had positions of drawing up the official conclusions, and so forth, but in the end, the propositions arguing for this and other changes couldn\u2019t get sufficient votes, and the power plays that Francis seemed poised to make, he was forced to backtrack on.<\/p>\n

So he made an end run around the whole thing with Amoris Laetitia<\/em>, its ambiguous language around reception of communion by the remarried, and his refusal to clarify or correct bishops who took the language as an invitation to tell their flocks that it was up to them to make their own decision about whether they wished to receive communion.\u00a0 At the same time, he became more aggressive about appointing liberals as cardinals and passing over conservatives (e.g., Chaput of Philly and Gomez of LA), and demoted conservatives from prominent Vatican positions.<\/p>\n

And not only did the Catholic church divide in its bishops\u2019 interpretations of the document, but this spurred additional divisions:\u00a0 Kasper predicted that the pope would open up the opportunity for intercommunion with Protestants (since publication, Kasper has now done that of his own accord), and the Maritime Provinces\u2019 bishops decided that it was OK to give last rights to people just before they killed themselves with the advent of assisted suicide in Canada.<\/p>\n

Douthat then provides two possible historical precedents for a \u201cwhat comes next?\u201d\u00a0 First, he cites the Athanasians and Arians in the early church; these two groups had a protracted struggle, in which the Arians\u2019 idea that Jesus was more godlike than actually God was appealing to large numbers of people, including Emperors, who didn\u2019t like the idea of the Trinity.\u00a0 It took a century or more for belief in the Trinity to win the day \u2014 something that may provide comfort to worried Catholics now.\u00a0 But his other potential example, of the Jansenists and Jesuits, is not so comforting:\u00a0 in the 1700s, the Jansenists were \u201cmoral rigorists\u201d (p. 164) who accused Jesuits of, in the name of evangelization, signing off on all manner of sins, especially by the nobility \u2014 adultery, corruption, and so forth.\u00a0 The Jesuits won the day, and the Jansenists were consigned to the dustbin of history, and no one today really knows the difference.\u00a0 But, Douthat says, it\u2019s an imperfect analogy because, in addition to their battles against the Jesuits in the area of moral rigor vs. accommodation, they were actually also heretics, and the accommodationism of some Jesuits was not reflected in official church teaching.<\/p>\n

So where does that leave us?\u00a0 But he observes that the much-vaunted \u201cFrancis effect\u201d isn\u2019t having a concrete impact in terms of actual Catholics\u2019 actions \u2014 there is no increase in mass attendance, church vocations, or other indicators of renewal.\u00a0 It is also still the case that, of those who remain in the church, the younger generation is more conservative than their elders, and certainly the growth of the church in Africa will increase the proportion who are conservative.\u00a0 For all that Francis seems to dislike traditionalism (he\u2019s quoted as having said, \u201cwhen they tell me that there is a congregation that draws so many vocations, I must confess that I worry\u201d \u2014 p. 192), Douthat considers it likely that we\u2019ll see a \u201cnew impasse,\u201d this time between liberal bishops\/powerbrokers and conservative faithful.<\/p>\n

In addition, rather than having a moment of synthesis, Francis pushed liberal theology and liberal politics (\u201cGerman theological premises, Argentine economics, and liberal-Eurocrat assumptions on borders, nations, and migrations\u201d p. 202), with his response to conservatives one of scolding.<\/p>\n

Douthat doesn\u2019t conclude with an agenda, a proposal to Make Catholicism Great Again, but rather just with extreme pessimism of our current state.\u00a0 And his final quote, from a Latin American Jesuit, made before Francis became pope, leaves no doubt as to Douthat\u2019s opinion:<\/p>\n

He has an aura of spirituality which he uses to obtain power\u00a0 It will be a catastrophe for the Church to have someone like him in the Apostolic See.<\/p><\/blockquote>\n

And now I\u2019m off to the library.<\/p>\n

\u00a0<\/p>\n

Image:\u00a0\u00a0from Flickr: https:\/\/www.flickr.com\/photos\/113018453@N05\/14037472464<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

One thing is clear:\u00a0 Ross Douthat does not like Pope Francis.\u00a0 He believes that his actions regarding the question of remarriage among Catholics, and his \u201cmy way or the highway\u201d attitude mocking traditional Catholics and reassigning\/demoting conservative\/traditionalists (or nonliberals), have already caused and will cause further conflicts and confusion, and are leading the Catholic church […]<\/p>\n","protected":false},"author":2209,"featured_media":6578,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[10,317],"class_list":["post-10177","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized","tag-from-the-library","tag-pope-francis"],"yoast_head":"\nFrom the library, "To Change the Church," by Ross Douthat<\/title>\n<meta name=\"description\" content=\"One thing is clear:\u00a0 Ross Douthat does not like Pope 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