Catholic Church: Pre- and Post- 1965
In considering the life of the Church in the late 20th century, we see two starkly distinct periods divided by the year 1965 and the concurrence of two distinct, contradictory events: Vatican II and the Cultural Revolution of the West. The standard rationale for the Council is twofold: the overcoming of a narrow scholastic theology by return to the ancient sources and opening of the doors of a closed, defensive, late Tridentine Church positively to the world. By this logic, a narrow, suspicious, closed pre-Council Church converted to a warm, positive, ecumenical one.
Recalling my childhood as a child in the 1950s and an adolescent in the 1960s, this narrative never made sense to me. The immediate environment of my childhood/youth was parochial: all urban, ethnic Catholic, mostly Irish and Italians with some of German or Polish descent. I knew hardly any Blacks, Protestants, Jews, Asians, Maoists or Visigoths. But I did understand the place of the Catholic in the broader world. It did not include signs saying "Irish need not apply." Catholics in 1945-65 were: prominent protagonists in the labor movement, urban politics, Democrat Party, FBI, police and fire departments; having large families; making good money, going to colleges, moving to the suburbs, ascending the social ladder; militantly pro-America, pro-capitalism (even union families) and anti-Communism; enthusiastic participants in the civil rights movement; concerned about aid to the developing nations; surging with religious vocations; building an immense parochial, institutional system; enjoying elevated levels of church participation; and influential across the culture in figures like Sheen, Merton, Flanner O'Connor, JFK, Hitchcock, John Ford, and Grace Kelly. In other words, the Church of 1945-65 was hardly a ghetto; it was fully engaged in the broader Catholic-friendly society. Meanwhile, in Europe Catholic figures like De Gaulle, Adenauer, Schuman, Monet and a generation of Christian Democrats were influential in the resurgent post-War European Union.
By this logic, Vatican II was culturally/spiritually continuous with its immediate past. It was a punctuation point of a happy period; it was the icing on the cake. Contra the progressive and traditionalist interpretations of discontinuity, it provided a theological rationale for a cultural reality already mature and flourishing.
The Cultural-Sexual Revolution was something else altogether. Many see 1968 as the tipping point, but by the early 1970s the Church was: collapsing rapidly; hemorrhaging vocations; contracepting and aborting with the mainstream; locked in a vicious war between progressives, conservatives and a smaller number of traditionalists; and defensive before the new hostile, hegemonic liberalism of the elite.
And so, contrary to the accepted story of a closed Church opening itself to an amiable dialogue with the world, what actually happened was that the Church found herself suddenly under assault from a now-dominant secular liberalism; falling apart rapidly; and polarized in a vicious civil war.
It is worth considering the predominant attitude of the generation of young priests at that time, the cohort now in their 80s and 90s and rapidly passing away. I have a fair familiarity with the priests of Newark NJ, Maryknoll and the Society of Jesus. I have seen: a small group of perhaps 10% on each side of the divide passionately engaged in advancing or resisting the agenda of cultural/sexual liberation. But a large majority of perhaps 75% largely detached from the conflict as (often liberal-leaning) moderates; pastorally sensitive and responsive to as much of the laity as possible; and loyal to the open, affirmative, ecumenical, irenic Catholic ethos they inhaled in 1945-65. And so, while battle raged in academia, media, law, politics and upper echelon arenas, at the ground level parish life carried on serenely, surprisingly untouched by the chaos and conflict elsewhere.
Along with the mundane stability of parish Catholicism and the flaming culture wars, the Holy Spirit was happily active in most serendipitous, synergistic, surprising ways. We distinguish the spiritual, intellectual and the populist.
SPIRITUAL
Divine Mercy devotion as received from St. Faustina and St. John Paul surged across the globe.
American Catholic Post-War Revival was fueled by Bishop Sheen, Thomas Merton, Patrick Peyton, among others.
Servants of the poor...Mother Theresa, Dorothy Day, Catherine Doherty, Madeleine Delbrel...drew all of us to the presence of Christ in "the least."
Catholic Post-War Revival was fueled by Bishop Sheen, Thomas Merton, Patrick Peyton, and others.
Servants of the poor...Mother Theresa, Dorothy Day, Catherine Doherty, Madeleine Delbrel...draw all of us to the presence of Christ in "the least."
Lay Renewal Movements including Charismatic Renewal, Cursillo, Opus Dei, Regnum Christi, Focolari, Neocatechumenal Way and Marriage Encounter.
Quiet, humble, faith-filled saints like Josephine Bakhita, the Quattrocchis, Caryll Houselander, Gianna Molla, Brother Andre, Father Solonus, and Padre Pio.
EWTN and the remarkable Mother Angelica.
INTELLECTUAL
Resourcement/Communio Theology. This school flowed into the Council as Resourcement and gushed out as Communio to inform the dual pontificate which decisively defined Catholicism as happy marriage of the best of contemporary culture with the heart of Catholic Tradition as the Church entered the third millennium. Participants include: John Paul, Benedict, Balthasar, DeLubac, Congar, Bouyer, Schindler and the American School.
Vatican II architects...Pope John XXIII in invoking it; key Cardinals like Suenens and Bea; advisors including John Courtney Murray, Gerard Phillips, John Osterreicher, the group including young Ratzinger and the young Polish bishop Wojtyla.
Cultural Critics of Modernity as technocracy and alienation including Illich, Girard, McLuhan, Dawson, Brague, Schumacher, Ong and others.
Neo-Thomism: Gilson, Maritain, Garrigou-Lagrange, Przywara, Pieper, Finnis, Grisez, Anscombe, McIntyre, and White.
Personalists: Marcel, Hildebrand, Stein, Mournier, and of course Wojtyla.
Catholic Writers including Flanner O'Connor, Graham Green, Evelyn Waugh, and Walter Percy
Humanae Vitae of Pope Paul VI and the catechesis of the human body of Pope John Paul.
Catholic Neoconservatives: Neuhaus, Novak, Weigel.
Singular Thinkers including Guardini, Taylor, Del Noce, Hahn, Dulles, Vitz, Groeschel, Sheed, Dupre,
POPULIST
Perhaps as important as the above events are the many populist religious movements which sprang up from the grassroots without being initiated by specific, identifiable charismatic, intellectual or clerical leadership. It is crucial to distinguish those of the pre-Council era (1950-65) and those that followed that event (1965-2000). These are two strikingly different times.
The immediate post-war era was characterized by an expansive, outgoing generosity. The later era engaged the Church in defense before an aggressive, hostile cultural liberalism across the West.
The earlier movements: Catholic participation in a vigorous labor movement (George Meany, Ceasar Chavez), civil rights, ecumenism, scripture study, liturgical reform, aid to the developing world, surge in vocations, family rosary, devotions like novenas, Cana, expansion of the parochial systems of Churches, schools, seminaries, hospitals, and other.
By contrast, the later period largely involved Culture War: home schooling, pro-life movement, Latin Mass, new conservative religious orders, small and intensive Catholic colleges, Natural Family Planning, devotion to the Divine Mercy, and other.
Conclusion
In a world of chaos, instability, feverous activity and unpredictability, the Church is a rock of steadiness, clarity, certainty, and reliability. It is the Eternal dwelling with the temporal, contingent, transitory. And so it is also eventful, dramatic, surprising, radiant, organic, fluid, creative, pure, and ever refreshing.
For the Catholic, 1950-2000 has been an era of expansion, decline, rest, action, spontaneity, providence, conflict, warfare, renewal and inexpressible delight. It has been an amazing time to be Catholic!
Christ the Groom never tires of showering his Bride the Church with his tender mercies.
Come Holy Spirit! Let us rest in your abiding presence! Let us respond to your movements!
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