Posted on 08/05/2010 10:30:41 AM PDT by Alex Murphy
IN THE small world of traditional French Catholicism, everybody knows about Abbé Francis Michel. For the past 23 years this small, stubborn figure in his well-worn soutane has been responsible for the cure of souls in the village of Thiberville in Normandy. The locals like his conservative style, even though his Latin services would not suit all French churchgoers. The villages 12th-century church, and the 13 other places of worship under his care, are kept in good repair by his supporters. (These days, some priests in rural France must cope with as many as 30 churches.)
Since the start of the year Abbé Francis has been at war with the regions bishopin church terms, a liberalwho has been trying to close the parish and move him to other duties. Uproar ensued in January when the bishop came to mass and tried to give the priest his marching orders. Most villagers followed Abbé Francis as he strode off to another church and celebrated in the old-fashioned way. He has made two appeals to Rome, both rejected on technicalities; a third is pending.
To Father Franciss admirers Thiberville is a pinpoint of light against a sombre background: the near-collapse of Catholicism in some of its heartlands. In the diocese of Evreux, Christianity has been part of the fabric of life for 15 centuries. Of its 600,000 inhabitants, about 400,000 might call themselves, at least loosely, Catholic. But the number of priests under the age of 70 is a mere 39, and only seven of those are under 40. That is just a bit worse than average in a country that, as recently as the 1950s, boasted 40,000 active priests; in a few years, the number under 65 will be a tenth of that. This suggests a body that is not so much shrinking as dying.
On closer inspection French Catholicism is not dead, but it is splintering to the point where the centre barely holds. The brightest flickers are on the fringes: individuals like Abbé Pierre, founder of the Emmaus movement for the homeless; charismatics whose style draws on Pentecostalism, and traditionalists who love Latin rites and processions. Meanwhile, the churchs relatively liberal mainstream is almost in free fall. As conservatives like Abbé Francis see it, it is largely the liberals own fault: They keep selling and closing properties, while we [traditionalists] are busy building and restoring.
Among Europes historically Catholic lands, France is an outlier. Its leap into modernity took the form of a secular revolution; that differs from places like Ireland or Poland, where church and modern nationhood go together. Things are different again in Bavaria or the southern Netherlands, where the church inspires local pride; or in Spain, where Catholicism is at issue in an ideological war.
But in many European places where Catholicism remained all-powerful until say, 1960, the church is losing whatever remains of its grip on society at an accelerating pace. The drop in active adherence to, and knowledge of, Christianity is a long-running and gentle trend; but the hollowing out of church structuresparishes, monasteries, schools, universities, charitiesis more dramatic. That is the backdrop against which the paedophile scandal, now raging across Europe after its explosion in the United States, has to be understood. The churchs fading institutional power makes it (mercifully) easier for people who were abused by clerics to speak out; and as horrors are laid bare, the church, in many peoples eyes, grows even weaker.
A couple of decades ago Ireland defied the idea that modern societies grow secular: churches were packed. But last year, after a decade of mounting anger over clerical malpractice, the nation was stunned by two exposés of cruelty by men and women of God. First, a nine-year investigation found that thousands of children had been maltreated at church-run industrial schools and orphanages. Then a probe of the archdiocese of Dublin, over the three decades up to 2004, not only found widespread child abuse by priests but police collusion in hiding it. Five Irish bishops offered to step down; the pope has accepted three resignations and is considering the others. When a new bishop, Liam MacDaid, took office on July 25th, he presented a stark picture: Society has forced us in the Irish church to look into the mirror, and what we saw [was] weakness and failure, victims and abuse.
Ireland is still a churchgoing nation; about half claim to attend mass weekly, and there has been an uptick since the economy turned sour. But in a land that used to export priests and nuns to the world, vocations have dried up. In a couple of decades there could be a French-style implosion. That need not imply a collapse in Christian belief; but as one Catholic history buff puts it, rural Ireland could go back to its early medieval state, when a largely priestless folk-religion held sway. Already, popular religionlocal pilgrimages, or books on Celtic prayerdoes better than anything involving priests. And Irelands political class, once so priest-ridden, now distances itself from the clergy.
A state within a state
In Belgium, where Catholicism used to hold a disparate nation together, relations between church and state have been transformed in a spectacular way. On June 24th, as the countrys nine bishops were conferring at their headquarters, the building was taken over by the police. On the same day police raided the home of a retired archbishop, drilled holes in the tomb of at least one cardinal (looking for hidden papers) and took away 450 documents from the office of a church committee that was probing clerical abuse. The committee, headed by a layman, resigned in protest.
What the Belgian and Irish stories suggest is the collapse of a centuries-old order in which the church functioned as a sort of state within a stateadministering its own affairs, and often the affairs of its flock, by a system of law and authority that ran in parallel with, and could trump, the authority of the state. Europes enlightenment may have put an end to the sort of formal theocracy in which popes commanded armies and kings ruled by divine right. But in a messy mixture of ways the authority of church and state has remained intertwined across Europe.
Even now quasi-theocracy dies hard. Irelands hierarchs have lost their grip on secondary and higher education, but primary schooling is still a church-based affair; even non-Christian youngsters are drilled in Catholic teaching. In France the Catholic hierarchy had until recently an informal place in the establishment. Nicolas Sarkozy may be the first French president who does not see the archbishop of Paris as a natural interlocutor. Mr Sarkozy, whose own roots are secular and Jewish, speaks of the church from an outsiders distance.
As the Irish case shows, the most insidious links between church and state are often informal ones, which can leave priests and bishops virtually exempt from scrutiny. But all over Europe the child-abuse scandal has made secular powers keener to reassert their authority, and less willing to accept the Catholic church as a semi-autonomous power. In almost every country, therefore, the church is in decline as an institutiona situation in contrast to its vibrancy in Africa, Asia and much of Latin America, and the energy brought by Latinos to the church in the United States. But its decline across Europe is not uniform; in each country, the church faces a different mixture of threats and residual strengths.
Across southern Europe an intense, atavistic attachment to Catholic tradition remains, sharpened by a perceived challenge from the fast-growing Muslim neighbours. In Italy Catholicism, as a mark of cultural difference in a homogenising world, is held dear in some unlikely quarters: among atheist intellectuals, for example. As recently as 2006 a research institute, Eurispes, asserted that the share of Italians calling themselves Catholic had risen by eight percentage points over 15 years, to 88%. It also found that 37% of Catholics claimed to be regular mass-goers. Despite the decline of its flagship party, the Christian Democrats, the church has muscle; it has seen off challenges to Italys strict curbs on in vitro fertilisation.
But Italians are less pious than they pretend. A study of central Sicily, published this year, found that only 18% of people actually went to church, although 30% said they did. And the Eurispes study of Italy found that 66% backed liberal divorce laws and 38% supported euthanasia. Only 19% favoured abortion on demand, but 65% could accept the practice in cases of rape. Strikingly, more Catholics than non-Catholics supported cohabitation by unmarried couples. Behind supposed religious uniformity lies a range of views. Rather than Catholicism, it is more accurate to talk about Catholicisms, says Giuseppe Giordan, a sociologist of religion. There are those who identify completely with the teaching of the pope, and those who dissentboth from the traditionalist and liberal viewpoints. Among those whoparadoxicallyfind Pope Benedict XVIs church a tad liberal are xenophobic groups that fear Islam: they groan at the sight of Catholic charities running halal soup-kitchens for immigrants.
Across much of traditionally Catholic Europe, there is massive dissent from the churchs teaching on morality. If the Vatican has lost credibility in this area, says Mr Giordan, it is for reasons that go beyond sex: it has failed to see that since the 1960s, there has been a huge anthropological change in favour of freedom of choice. People are no longer prepared to obey instructions. The popes defenderslike Giovanni Maria Vian, editor of the Vatican daily, LOsservatore Romanowould insist that Pope Benedict does believe in human freedom: he would prefer a small church of freely committed believers than a giant flock herded in by custom or constraint. But in many parts of Europe, critics of the Vatican feel it still tries to tilt the playing-fieldby clinging on to old privilegesrather than embracing religious freedom.
The end of obedience
In Spain the church presents all these contradictions: it is culturally very strong, and rooted in one half of a divided society. It is losing its sway over peoples behaviour but retains a loud and controversial voice. Some 28% of people in Spain call themselves practising Catholics, and another 46% non-practising Catholics; as many as 38% profess devotion to a particular saint or image of Christ or the Virgin Mary. But secularism, and a long-term backlash against the Catholic authoritarianism of the past, is on the march: 2009 was the year when town-hall weddings finally overtook those in church.
In recent weeks thousands of Spanish Catholics have joined church-backed rallies against a new, liberal abortion law, part of the ruling Socialists programme of radical change. In other measures, gay marriage has been legalised and religious (in effect, Catholic) education has been downgraded. Rallies in favour of the new abortion law were just as large, though, and a centre-right government would be unlikely to change it. The church can still mobilise, but it cannot impose its will.
Among the Catholic nations of Europe, Poland stands out as the only place where seminaries are full and priests abound. The percentage of churchgoers remains high, though it peaked, at 55%, in 1987. But Catholicism has no monopoly over Polands public square; the country played host this summer to a European gay pride march, and this years musical hits include a song by a famous crooner, Olga Jackowska, in which she discloses that she was abused by a priest as a child. Nor is Polish Catholicism immune from social changes; a survey of Polish priests found that 54% said they would like to have a wife and family, and 12% said they already had a stable relationship with a woman.
But for Poles Catholicism retains a huge emotional power. It is true that Polish Catholicism has a vitriolic fringe, prone to bigotry and anti-Semitism. But there are several positive traditions on which the church can draw, ranging from the efforts of John Paul II to improve relations with Jews to the tolerant nature of the 17th-century Polish Commonwealth, which had room for Protestants, Jews and Muslims. Unlike the once-mighty Latin churches at whose behest the New World was conquered, the Polish church sees itself as honourable but embattled: a defender of the nation against invasion and a comfort in its darkest days.
Embracing humility
Polands traditionor rather, some carefully selected bits of itis one place to which the Vatican might look if it wants to shake off the habit of arrogance that has bedevilled its responses to the child-abuse scandal. It is true that most of the cases took place in the 1960s and 1970s; the culture of cronyism and impunity which made such horrors possible is now well in the past, and most of the institutions involved have been shut for decades. But many of todays senior bishops were part of the world that tried to cover these things up. That is deeply embarrassing for the elderly men who now run the church, including the 83-year-old pontiff. And their reaction has ranged from slow to staggeringly insensitive.
As a rule of thumb, the reaction has been especially clumsy in parts of Europe (including Rome itself) where the church has recent memories of enjoying unchallenged power; and much more intelligent, and appropriately humble, in places where the church was used to fighting its own corner in a noisy democratic space.
Take the sunny Saturday in May when the Dutch diocese of Roermond, in the countrys Catholic south, commemorated 450 years of life. In deference to the public mood, the festivities were reduced in scale, and a note of repentance was added to a dignified cathedral service. A small group of child-abuse protesters rallied outside, but the impression was left of a church already working to clean its stables.
In the French city of Lyon, where St Irenaeus hammered out some of the basics of Christian doctrine 19 centuries ago, the church is downsizing in a different way. One of its best-known priests is Father Christian Delorme, an admirer of Gandhi who has been speaking out for poor Muslim immigrants since the 1970s. As pastor of two parishes near the city centre, where families of Spanish or Portuguese origin rub shoulders with North Africans, he is kept down to earth by having to conduct at least 200 funerals a year. Some of his colleagues, he says, refuse to take funerals because they feel they should be preparing their flock for the time when there are no priests available. But he officiates willingly, feeling that this is his biggest chance to meet people who are mostly unchurched. At 60, he regrets the decline of the progressive French Catholicism that flourished in his youthand also of Christian culture in general. Businessmen he lectures to do not even know the rudiments of doctrine.
But he is too busy, and intellectually active, to wallow in gloom or pessimism. As he sees things, the regime of laicité has protected the French church from the dangers of power over the vulnerable. Catholic schools exist in Francebut not the vast network of unaccountable authority that led Irish, Belgian and Bavarian priests into temptation. French Catholicism is a battered tree, but it can still sprout new and unexpected branches. In places like Italy, where the church shelters behind a high wall of culture and convention, the hardest days may still lay ahead.
....As the Irish case shows, the most insidious links between church and state are often informal ones, which can leave priests and bishops virtually exempt from scrutiny. But all over Europe the child-abuse scandal has made secular powers keener to reassert their authority, and less willing to accept the Catholic church as a semi-autonomous power. In almost every country, therefore, the church is in decline as an institutiona situation in contrast to its vibrancy in Africa, Asia and much of Latin America, and the energy brought by Latinos to the church in the United States. But its decline across Europe is not uniform; in each country, the church faces a different mixture of threats and residual strengths....
....Italians are less pious than they pretend. A study of central Sicily, published this year, found that only 18% of people actually went to church, although 30% said they did. And the Eurispes study of Italy found that 66% backed liberal divorce laws and 38% supported euthanasia. Only 19% favoured abortion on demand, but 65% could accept the practice in cases of rape. Strikingly, more Catholics than non-Catholics supported cohabitation by unmarried couples. Behind supposed religious uniformity lies a range of views. Rather than Catholicism, it is more accurate to talk about Catholicisms, says Giuseppe Giordan, a sociologist of religion. There are those who identify completely with the teaching of the pope, and those who dissentboth from the traditionalist and liberal viewpoints. Among those whoparadoxicallyfind Pope Benedict XVIs church a tad liberal are xenophobic groups that fear Islam: they groan at the sight of Catholic charities running halal soup-kitchens for immigrants....
....Nor is Polish Catholicism immune from social changes; a survey of Polish priests found that 54% said they would like to have a wife and family, and 12% said they already had a stable relationship with a woman....
-------------------------------------------------
Note especially the phrase "a system of law and authority that ran in parallel with, and could trump, the authority of the state" in the above excerpts. That's the money quote. In another article in today's Economist, titled The church and the law: Calling time on theocracy, the unnamed author(s) state
...for some of those responsible for handling the abuse scandal now afflicting the Roman Catholic church, especially in Europe, the penny has yet to drop. Instead of fully accepting the primacy of secular law, the Vatican still gives the impression that the problem is mainly one of internal housecleaning........It is no coincidence that the scandals have usually been worst where the church claims the greatest legal power; nor that the church has looked healthiest when it focuses on converts not canon law. If only the Vaticans masters could read the signs of the times more clearly, they might see that they have an interest in full accountabilityto secular courts and elected governments. Instead of fiddling about with their own arcane procedures, they should enlist lay authorities to help them clean up and obey the law, just like everybody else.
Complex article with lots to discuss but how does
It is no coincidence that the scandals have usually been worst where the church claims the greatest legal power;
jive with the history of the Catholic Church in these United States? Does that statement beg the question that the scandals have been worse outside the US?
Thanks and God bless
Weekly church attendance in the Scandinavian countries, all of which are officially Lutheran Protestant, is at 5% or below.
We live in an apostate age.
I wasn’t aware that there still was a Catholic Europe.
The second article skirts the real problem. Roman Catholicism is ultimately incompatible with an independent, self-responsible congregation. The RC faithful will always side with the magisterium against the rule of law and the individual's God-given conscience.
France has been on a downward spiral since Rome ordered the slaughter of thousands of French Huguenots.
Strikingly, more Catholics than non-Catholics supported cohabitation by unmarried couples.
That's because socialism goes hand-in-hand with the papacy. "Do whatever you feel like, and receive complete absolution after every misstep."
Polish priests found that 54% said they would like to have a wife and family, and 12% said they already had a stable relationship with a woman.
Good for them. It's a step in the right direction.
As God wills.
Perhaps the first step in a Christian revival of Europe is to rid the mind of meaningless ritual and superstition that points away from Jesus Christ alone.
"Create in me a clean heart, O God; and renew a right spirit within me." -- Psalm 51:10
Respectively, a question. Did not Luther post his thesis around 500 years ago (1517)? Does the “first step” take that long?
Shouldn’t you be starching your Geneva Bands?
Fixed.
Europe is a mission field. Whether you are catholic or evangelical, its a mission field. It has to be reclaimed.
Christian Europe is only a memory.
Semper Reformanda.
Bookmark.
Highest teen pregnancy rates in Europe: Teen Pregnancy Soars
Abortion? Worst in the EU
How about Calvinist Switzerland?
Paving the way in assisted suicide: Switzerland's suicide tourists
Calvinist Scotland? Sinking Fast
How about the Lutherans in Germany, the spiritual home of Lutheranism? Declining, just like Catholics
Western Europe's malaise cuts across denominational boundaries.
But you know what they say about people in glass houses...
God willing, it will follow the word of God and not the doctrines of men.
Time will tell.
You truly don’t have anything better to do.
You could say interpreting the Bible by your self leads you to throwing it out. Thus the first step of 500 hundred years of a slow dissolve.
There is a case to be made that as Roman Catholicism has spread throughout Protestant Europe since the Reformation, i.e. Britain, Germany, France, etc., those countries have become more socialistic and less God-centered, and certainly easier prey for the muslims whom Rome considers to be their brothers, as we've been told on FR for months now, since the RCC teaches that muslims "believe in the same God of Abraham Christians do."
Rome anathematizes (curses to hell) Protestants, but not muslims.
No wonder Europe is floundering.
A two-fer.
Please try to follow the FR RF rules.
AMEN!
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.