I’m not sure I like the use of the word “sectarian” to describe narrow republicatholic partisanship — their views and tactics certainly are “sectarian” but there are different types of Catholic “sectarianism”! — but the editorial in the last issue of America contains some wise words about the current climate of american Catholicism. Some excerpts:
For today’s sectarians, it is not adherence to the church’s doctrine on the evil of abortion that counts for orthodoxy, but adherence to a particular political program and fierce opposition to any proposal short of that program. […] Their tactics, and their attitudes, threaten the unity of the Catholic Church in the United States, the effectiveness of its mission and the credibility of its pro-life activities.
The sectarians’ targets are frequently Catholic universities and Catholic intellectuals who defend the richer, subtly nuanced, broad-tent Catholic tradition. Their most recent target has been the University of Notre Dame and its president, John Jenkins, C.S.C., who has invited President Barack Obama to offer the commencement address and receive an honorary degree at this year’s graduation. Pope Benedict XVI has modeled a different attitude toward higher education.
[…]
The divisive effects of the new American sectarians have not escaped the notice of the Vatican. Their highly partisan political edge has become a matter of concern. That they never demonstrate the same high dudgeon at the compromises, unfulfilled promises and policy disagreements with Republican politicians as with Democratic ones is plain for all to see. It is time to call this one-sided denunciation by its proper name: political partisanship.
[…]
Four steps are necessary for the U.S. church to escape the strengthening riptide of sectarian conflict and re-establish trust between universities and the hierarchy. First, the bishops’ discipline about speakers and awards at Catholic institutions should be narrowed to exclude from platforms and awards only those Catholics who explicitly oppose formal Catholic teaching. Second, in politics we must reaffirm the distinction between the authoritative teaching of moral principles and legitimate prudential differences in applying principles to public life. Third, all sides should return to the teaching of the Second Vatican Council and Pope Paul VI that in politics there are usually several ways to attain the same goals. Finally, church leaders must promote the primacy of charity among Catholics who advocate different political options. For as the council declared, “The bonds which unite the faithful are mightier than anything which divides them” (“Pastoral Constitution on the Church in the Modern World,” No. 92).
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