Posted on 09/18/2010 8:26:32 PM PDT by markomalley
One of the key myths of the American Catholic imagination is this: After 200 years of fighting against public prejudice, Catholics finally broke through into America’s mainstream with the 1960 election of John F. Kennedy as president. It’s a happy thought, and not without grounding. Next to America’s broad collection of evangelical churches, baptized Catholics now make up the biggest religious community in the United States. They serve in large numbers in Congress. They have a majority on the Supreme Court. They play commanding roles in the professions and in business leadership. They’ve climbed, at long last, the Mt. Zion of social acceptance.
So goes the tale. What this has actually meant for the direction of American life, however, is another matter. Catholic statistics once seemed impressive. They filled many of us with tribal pride. But they didn’t stop a new and quite alien national landscape, a “next America,” from emerging right under our noses.
While both Barna Group and Pew Research Center data show that Americans remain a broadly Christian people, old religious loyalties are steadily softening. Overall, the number of Americans claiming no religious affiliation, about 16 percent, has doubled since 1990. One quarter of Americans aged 18-29 have no affiliation with any particular religion, and as the Barna Group noted in 2007, they “exhibit a greater degree of criticism toward Christianity than did previous generations when they were at the same stage of life. In fact, in just a decade . . . the Christian image [has] shifted substantially downward, fueled in part by a growing sense of disengagement and disillusionment among young people.”
Catholic losses have been masked by Latino immigration. But while 31 percent of Americans say they were raised in the Catholic faith, fewer than 24 percent of Americans now describe themselves as Catholic.
These facts have weight because, traditionally, religious faith has provided the basis for Americans’ moral consensus. And that moral consensus has informed American social policy and law. What people believe—or don’t believe—about God, helps to shape what they believe about men and women. And what they believe about men and women creates the framework for a nation’s public life.
Or to put it more plainly: In the coming decades Catholics will likely find it harder, not easier, to influence the course of American culture, or even to live their faith authentically. And the big difference between the “next America” and the old one will be that plenty of other committed religious believers may find themselves in the same unpleasant jam as their Catholic cousins.
At first hearing, this scenario might sound implausible; and for good reason. The roots of the American experience are deeply Protestant. They go back a very long way, to well before the nation’s founding. Whatever one thinks of the early Puritan colonists—and Catholics have few reasons to remember them fondly—no reader can study Gov. John Winthrop’s great 1630 homily before embarking for New England without being moved by the zeal and candor of the faith that produced it. In “A model of Christian charity,” he told his fellow colonists:
We are a company professing ourselves fellow members of Christ . . . That which the most in their churches maintain as truth in profession only, we must bring into familiar and constant practice; as in this duty of love, we must love brotherly without dissimulation, we must love one another with pure heart fervently. We must bear one another’s burdens. We must look not only on our own things, but also on the things of our brethren . . . We must be willing to abridge ourselves of our superfluities, for the supply of others’ necessities. We must uphold a familiar commerce together in all meekness, gentleness, patience and liberality. We must delight in each; make others’ conditions our own; rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body. So we will keep the unity of the spirit in the bond of peace.
Not a bad summary of Christian discipleship, made urgent for Winthrop by the prospect of leading 700 souls on a hard, two-month voyage across the North Atlantic to an equally hard New World. What happened when they got there is a matter of historical record. And different agendas interpret the record differently.
The Puritan habits of hard work, industry and faith branded themselves on the American personality. While Puritan influence later diluted in waves of immigrants from other Protestant traditions, it clearly helped shape the political beliefs of John Adams and many of the other American Founders. Adams and his colleagues were men who, as Daniel Boorstin once suggested, had minds that were a “miscellany and a museum;” men who could blend the old and the new, an earnest Christian faith and Enlightenment ideas, without destroying either.
But beginning in the nineteenth century, riding a crest of scientific and industrial change, a different view of the Puritans began to emerge. In the language of their critics, the Puritans were seen as intolerant, sexually repressed, narrow-minded witch-hunters who masked material greed with a veneer of Calvinist virtue. Cast as religious fanatics, the Puritans stood accused of planting the seed of nationalist messianism by portraying America as a New Jerusalem, a “city upon a hill” (from Winthrop’s homily), with a globally redemptive mission. H.L. Mencken—equally skilled as a writer, humorist and anti-religious bigot—famously described the Puritan as a man “with the haunting fear that someone, somewhere, may be happy.”
In recent years, scholars like Christian Smith have shown how the intellectual weakness and fierce internal divisions of America’s Protestant establishment allowed “the secularization of modern public life as a kind of political revolution.” Carried out mainly between 1870 and 1930, this “rebel insurgency consisted of waves of networks of activists who were largely skeptical, freethinking, agnostic, atheist or theologically liberal; who were well educated and socially located mainly in the knowledge-production occupations, and who generally espoused materialism, naturalism, positivism and the privatization or extinction of religion.”
This insurgency could be ignored, or at least contained, for a long time. Why? Because America’s social consensus supported the country’s unofficial Christian assumptions, traditions and religion-friendly habits of thought and behavior. But law—even a constitutional guarantee—is only as strong as the popular belief that sustains it. That traditional consensus is now much weakened. Seventy years of soft atheism trickling down in a steady catechesis from our universities, social-science “helping professions,” and entertainment and news media, have eroded it.
Obviously many faith-friendly exceptions exist in each of these professional fields. And other culprits, not listed above, may also be responsible for our predicament. The late Christopher Lasch argued that modern consumer capitalism breeds and needs a “culture of narcissism”—i.e., a citizenry of weak, self-absorbed, needy personalities—in order to sustain itself. Christian Smith put it somewhat differently when he wrote that, in modern capitalism, labor “is mobile as needed, consumers purchase what is promoted, workers perform as demanded, managers execute as expected—and profits flow. And what the Torah, or the Pope, or Jesus may say in opposition is not relevant, because those are private matters” [emphasis in original].
My point here is neither to defend nor criticize our economic system. Others are much better equipped to do that than I am. My point is that “I shop, therefore I am” is not a good premise for life in a democratic society like the United States. Our country depends for its survival on an engaged, literate electorate gathered around commonly held ideals. But the practical, pastoral reality facing the Gospel in America today is a human landscape shaped by advertising, an industry Pascal Bruckner described so well as a “smiling form of sorcery”:
The buyer’s fantastic freedom of choice supposedly encourages each of us to take ourselves in hand, to be responsible, to diversify our conduct and our tastes; and most important, supposedly protects us forever from fanaticism and from being taken in. In other words, four centuries of emancipation from dogmas, gods and tyrants has led to nothing more nor less than to the marvelous possibility of choosing between several brands of dish detergent, TV channels or styles of jeans. Pushing our cart down the aisle in a supermarket or frantically wielding our remote control, these are supposed to be ways of consciously working for harmony and democracy. One could hardly come up with a more masterful misinterpretation: for we consume in order to stop being individuals and citizens; rather, to escape for a moment from the heavy burden of having to make fundamental choices.
Now, where do Catholics fit into this story?
The same Puritan worldview that informed John Winthrop’s homily so movingly, also reviled “Popery,” Catholic ritual and lingering “Romish” influences in England’s established Anglican Church. The Catholic Church was widely seen as Revelation’s Whore of Babylon. Time passed, and the American religious landscape became more diverse. But the nation’s many different Protestant sects shared a common, foreign ogre in their perceptions of the Holy See—perceptions made worse by Rome’s distrust of democracy and religious liberty. As a result, Catholics in America faced harsh Protestant discrimination throughout the 18th and 19th centuries. This included occasional riots and even physical attacks on convents, churches and seminaries. Such is the history that made John F. Kennedy’s success seem so liberating.
The irony is that mainline American Protestantism had used up much of its moral and intellectual power by 1960. Secularizers had already crushed it in the war for the cultural high ground. In effect, after so many decades of struggle, Catholics arrived on America’s center stage just as management of the theater had changed hands -- with the new owners even less friendly, but far shrewder and much more ambitious in their social and political goals, than the old ones. Protestants, Catholics and Orthodox, despite their many differences, share far more than divides them, beginning with Jesus Christ himself. They also share with Jews a belief in the God of Israel and a reverence for God’s Word in the Old Testament. But the gulf between belief and unbelief, or belief and disinterest, is vastly wider.
In the years since Kennedy’s election, Vatican II and the cultural upheavals of the 1960s, two generations of citizens have grown to maturity. The world is a different place. America is a different place—and in some ways, a far more troubling one. We can’t change history, though we need to remember and understand it. But we can only blame outside factors for our present realities up to a point. As Catholics, like so many other American Christians, we have too often made our country what it is through our appetite for success, our self-delusion, our eagerness to fit in, our vanity, our compromises, our self-absorption and our tepid faith.
If government now pressures religious entities out of the public square, or promotes same-sex “marriage,” or acts in ways that undermine the integrity of the family, or compromises the sanctity of human life, or overrides the will of voters, or discourages certain forms of religious teaching as “hate speech,” or interferes with individual and communal rights of conscience—well, why not? In the name of tolerance and pluralism, we have forgotten why and how we began as nation; and we have undermined our ability to ground our arguments in anything higher than our own sectarian opinions.
The “next America” has been in its chrysalis a long time. Whether people will be happy when it fully emerges remains to be seen. But the future is not predestined. We create it with our choices. And the most important choice we can make is both terribly simple and terribly hard: to actually live what the Church teaches, to win the hearts of others by our witness, and to renew the soul of our country with the courage of our own Christian faith and integrity. There is no more revolutionary act.
Charles J. Chaput is the archbishop of Denver.
AMEN!!!
Thank you for more evidence that what Rome teaches regarding Christ’s Last Supper is in error, and has always been denied by His church.
Ridiculous, the Catholic church is still there, it made an alliance with voodoo, good old syncretism, and that place, before and after the earthquake is the pit of hell
Rastafarianism is a nice offshot of the evangelicals in Jamaica.
They don’t get the rock right, they dont get the bread and wine right and they go back to a system of law. It is no wonder they are so confused
Father Z. is working on a litany that might be of use over here after some modification...
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
Christ, graciously hear us.
God, the Father of Heaven, have mercy on us.
God, the Son, Redeemer of the World, have mercy on us.
God, the Holy Ghost, have mercy on us.
Holy Trinity, one God, have mercy on us.
Lest internet thugs be eternally tormented by all the fiends of hell, convert them, O Lord.
Lest they pass eternity in utter despair, convert them, O Lord.
Lest they come to be damned for the harm they cause, convert them, O Lord.
Lest they roast forever in the deepest cinders of hell, convert them, O Lord.
Lest they suffer the unceasing pain of loss, convert them, O Lord.
Lest devils endlessly increase their physical agony, convert them, O Lord.
Lest devils twist their bowels and boil their blood in hell, convert them, O Lord.
Lest devils use them as their toys and tools, convert them, O Lord.
Lest devils gnaw on their skulls, convert them, O Lord.
Lest the innocent be harmed by their sins, convert them, O Lord.
Lest the innocent yield to them in weakness, convert them, O Lord.
Lest the innocent be drawn into their traps, convert them, O Lord.
From faceless Facebook admin drones, spare us O Lord.
From tweeting Twitter idiots, spare us O Lord.
From from heart-hardened spammers, spare us O Lord.
From rss feed problems, spare us O Lord.
From server memory resource difficulties, spare us O Lord.
From viruses, trojan horses, and all manner of snares, Lord save us.
From wasting our time, Lord save us.
From our own stupidity, Lord save us.
St. Isidore, defend us.
St. Francis de Sales, defend us.
St. Gabriel, defend us.
St. Michael, defend us.
Guardian angels, defend us.
All the angels and saints….. GRRRRR.
Lamb of God, who takest away the sins of the world, spare us, O Lord.
Lamb of God, who takest away the sins of the world, graciously hear us, O Lord,
Lamb of God who takest away the sins of the world, have mercy on us.
V. Christ, Jesus who died for our sins.
R. Return, and return swiftly.
Let us pray.
Almighty and eternal God,
who according to an ineffable plan
called us into existence to do your will
amid the vicissitudes and contagion of this world
grant, we beseech you,
through your mercy and grace
both to protect the innocent who use the tools of this digital age
and to convert from their evil ways all those who abuse them.
Through Christ our Lord. Amen.
Looks like a good start...
That’s Judaism-— Haile Selassie claimed he was a descendent of Solomon’s, read some history if not theology. Haiti is a hell hole, and the influence there has always been voodoo and Catholicism. Evangelicals have been going in to help them escape it
“Ridiculous, the Catholic church is still there, it made an alliance with voodoo, good old syncretism, and that place, before and after the earthquake is the pit of hell.”
Pity that some Protestants blame the poor Haitains for bringing the wrath of God on themselves. I wonder about the rich, complacent, fat, and slothful, Protestant majority in the US.
No, that has nothing to do with it. I have just learned that certain posts on here are of no value whatsoever and multi-colored/multi-fonted posts are more often than not full of bigotry and lies.
I am well aware of your ability to cut and paste, I typically just check the source and then ignore it (obviously there are exceptions for some sources that you post from, but that is another matter).
Needless to say, I am not the slightest bit interested in what anyone on “The Puritan Board” has to say about the Catholic Church, I have no doubt that they post that which they believe supports their heresy and ignore everything else.
Read some history? I lived there. I knew Rastafarians. They have complex hash and it all stems from the British Protestants being the absolute worst of rulers in founding Jamaica.
Rome doesn't understand the parable of the talents just like it doesn't understand so much of God's word.
Increase. We are commanded to increase. To increase in spiritual discernment, in obedience to His name, in faithfulness to His mercy for His salvation, in gratitude for His free gift of grace through faith, and to spread the Gospel to all men, confident that just as the Gospel has prospered our lives and families and knowledge of God, so, too, will it prosper all who are His children, "the called according to His purpose." (Romans 8:28)
It's Rome who elevates tangible wealth to something that should be draped over its pastors. Protestants believe in a Godly work ethic. Everything they do, in thought, word, and deed, held captive to Jesus Christ, their Savior, Lord and Redeemer.
The shoes of the Fisherman were not Prada.
Are you back on that alternate reality thing again? Because posts #33 and #41 are still here and weren't even mine to begin with..........
Again, how are your threatening off topic posts to me not "making it personal"? Do you think that the forum rules do not apply to the elect or that you get to interpret them differently for Catholics?
“The shoes of the Fisherman were not Prada.”
Neither are Benedict’s!
But hey, thanks!
*pay up lurkers.
On this thread your posts #33 and #41 to me were removed for making it personal.
http://www.freerepublic.com/focus/f-religion/2592810/posts?page=33#33
But the shoes of the megachurch pastor are Gucci. His $10,000 Rolex isn't mentioned in the bible, but the hookers are.
So, you are actually dragging posts from OTHER THREADS to show that someone has made it personal? What about not dragging disputes from thread to thread?
Dr. E., if you want I would be happy to post links from threads where you had some posts removed. Stuff that would probably have gotten a newcomer banned.
Judaism? Ethiopia?
Do some real research. The few Jews there were expelled from Haiti 350 years ago. Very few if any East Africans were slaves in Haiti.
That is mind-reading and making it personal.
When I asked him to stop doing so, he accused me of threatening him with the rules. I explained to him that his other remarks which broke the rules had been deleted and he should stop breaking the rules.
That is not carrying over the argument. That is showing Natural Law his posts had been deleted which broke the rules, something he may have been unaware of. If he had been aware those posts had been removed, then a logical conclusion would be he continued to break the rules not out of ignorance, but spite. Who knows?
*************************
Agreed. Worst of all are the posts that invite/provoke sin. For some, those posts may best be paged/skipped over.
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.