I write as a parish priest in, what I like to refer as, “the trenches.” One could also call it the “front lines.” I count myself among those, priests and lay faithful alike, who are exceedingly concerned with the trajectory of the Catholic Church in America – the actual loss of souls – in this post-Vatican II era.
According to the 2002 Index of Leading Catholic Indicators,
“In 1965, only one percent of U.S. parishes were without a priest. Today, there are 3,000 priestless parishes, 15 percent of all U.S. parishes. Between 1965 and 2002, the number of seminarians dropped from 49,000 to 4,700, a decline of over 90 percent. In 1965, there were 104,000 teaching nuns. Today, there are 8,200, a decline of 94 percent. A 1958 Gallup Poll reported that three in four Catholics attended church on Sundays. A recent study by the University of Notre Dame found that only one in four now attend. Only 10 percent of lay religious teachers now accept Church teaching on contraception. Fifty-three percent believe a Catholic can have an abortion and remain a good Catholic. Sixty-five percent believe that Catholics may divorce and remarry. Seventy-seven percent believe one can be a good Catholic without going to Mass on Sundays. By one New York Times poll, 70 percent of all Catholics in the age group 18 to 44 believe the Eucharist is merely a ‘symbolic reminder’ of Jesus.”
And, if we hoped things were getting any better since this 2002 study, a recent CARA study found that, just since AD 2000, 14 million more Catholics have left the faith, parish religious education of children has dropped by 24%, Catholic school attendance has dropped by 19%, infant baptism has dropped by 28%, adult baptism has dropped by 31%, and sacramental Catholic marriages have dropped by 41%.
Setting aside any debate on the value of the documents of Vatican II, it is clear to any reasonable person that a trend was set in motion, after the council, by so-called leading experts, to make drastic changes in the Church and, most especially, in the Mass. This trend is known by many as the “Spirit of Vatican II,” since these so-called experts could not point to actual writings from the council to justify their innovations and eradications, but simply proclaimed it was implied by a spirit of the documents.
For the most part, the post-Vatican II trend was one that sought to demythologize the faith; to root out any sense of the supernatural or the sacred (most especially, in the Mass). Many see the devastation of the past 50 years as the coup de grâce of a Deism that finds its roots in the period of the Enlightenment (see here).
By the time I entered seminary in the 1980s, our training seemed to have an overriding theme: We were called to completely rethink former notions of Catholicism. We seemed to look at our ancestors’ way of believing and practicing their faith much like we would look back at those who believed the world was flat … they meant well, but they just didn’t know any better. This is why it is often referred to as the heresy of “Modernism,” as it looks to erase the old in favor of the new.
For example, we were not offered one minute of Exposition of the Blessed Sacrament in all of my seminary training. Also, it was understood that if someone was seen with a rosary, they would need “extra” spiritual direction (or even psychological counseling), as the rosary raised a red flag of fanaticism. Scripture studies included “explaining away” such miracles as the multiplication of the loaves and fishes as the “miracle of sharing.” Our formation was almost entirely cerebral, with little or no attention to the spiritual or supernatural. Many of the theologians we focused upon during our studies have since been revealed to be heretical.
By the time I was ordained in 1988, my first parish had dropped the title, “Father,” so I was then referred to as “Rick.” It was considered “evolved” if the priests were never seen wearing a roman collar. I spent the first 10 years of my priesthood trying to be cool, and trying to make Catholicism and the Mass hip and “with it.” We would meet with a Liturgy Committee to see what new trendy thing we could insert into the Mass. The Mass was focused on entertainment, and it was focused on us or, worse yet, the priest. I can remember interjecting impromptu comments (ad-libbing) throughout the Mass in order to keep the “experience” casual and whimsical and fun. I used to sing the Eucharistic Prayer like I was Dean Martin. The Mass seemed to resemble a night club act or a Broadway musical. This wasn’t unique to me … it was the common practice of most priests during that era. And, from what I understand, it remains common in many parishes today.
For I have learnt for a fact that nothing so effectively obtains, retains and regains grace, as that we should always be found not high-minded before God, but filled with holy fear. –St. Bernard
I wrote about an epiphany I experienced at a Papal Mass with Pope John Paul II in 1998, when I began to ask myself about what I (we) have been doing until then, “Where, in all of this, was any sense of awe and wonder before God’s supernatural power? Where was the sense of God’s majesty?” Saint Francis of Assisi said, “Man should tremble, the world should quake, all Heaven should be deeply moved when the Son of God appears on the altar in the hands of the priest.” Where was that any longer?
I’ve come to understand that we have, by and large, removed the very gateway into the Divine Life. I agree (and I pray you do too) with Pope St. Gregory the Great who, wanting to capture the spiritual dynamism of the gifts of the Holy Spirit, posited the following order:
“Through the fear of the Lord, we rise to piety, from piety then to knowledge, from knowledge we derive strength, from strength counsel, with counsel we move toward understanding, and with intelligence toward wisdom and thus, by the sevenfold grace of the Spirit, there opens to us at the end of the ascent the entrance to the life of Heaven” (“Homiliae in Hiezechihelem Prophetam,” II 7,7).
As you can see, the entry point into the Divine Life is “Fear of the Lord.” What is Fear of the Lord? According to Fr. John Hardon, Fear of the Lord …
“… inspires a person with profound respect for the majesty of God. Its corresponding effects are protection from sin through dread of offending the Lord, and a strong confidence in the power of His help. The fear of the Lord is not servile but filial. It is based on the selfless love of God, whom it shrinks from offending. Whereas in servile fear the evil dreaded is punishment; in filial fear it is the fear of doing anything contrary to the will of God. The gift of fear comprises three principal elements: a vivid sense of God’s greatness, a lively sorrow for the least faults committed, and a vigilant care in avoiding occasions of sin. It is expressed in prayer of the Psalmist, ‘My whole being trembles before you, your ruling fills me with fear’” (Ps 119:120).
Fear of the Lord, or awe and wonder, is the gateway; this is the trigger that ignites all of the other gifts of the Holy Spirit. This Gift of Awe and Wonder, very simply, transforms the unspiritual man into the spiritual man.
St. Paul writes,
“The unspiritual man does not receive the gifts of the Spirit of God, for they are foolishness to him, and he is not able to understand them because they are spiritually discerned” (1 Cor 2:14).
The unspiritual man is the person who acts only by using his or her human faculties (intelligence and will) and who therefore can be wise only in the things of the world. He remains superficial and worldly. This is a heart that has hardened to the presence of God. The prophet Jeremiah writes,
“Cursed is the man who trusts in human beings, who seeks his strength in flesh, whose heart turns away from the Lord. He is like a barren bush in the desert that enjoys no change of season, but stands in a lava waste, a salt land and empty earth” (Jer 17:5-6).
However, throughout the Bible (e.g., Ps 1, Jer 17, Rev 22) we are told that the blessed ones are those who trust God and his ordinances; they are like trees planted beside streams of water. These trees are full of life (their leaves stay green) and they fulfill their purpose (produce fruit) even in the face of life’s challenges.
The commentary on 1 Corinthians in the Navarre Bible states,
“The spiritual man is the Christian reborn by the grace of God; grace elevates his faculties to enable him to perform actions which have a supernatural value — acts of faith, hope, and charity. A person who is in the state of grace is able to perceive the things of God, because he carries with him the Spirit in his soul in grace, and he has Christ’s mind, Christ’s attitude. ‘We have no alternative,’ St. Josemaria Escriva teaches, ‘there are only two possible ways of living on this earth: either we live a supernatural life, or we live an animal life. And you and I can only live the life of God, a supernatural life’ (Friends of God).”
Surveys by Gallup, the National Opinion Research Center, and the Pew Organization conclude that spiritually committed people are twice as likely to report being “very happy” than the least religiously committed people. Secular analysts seem to be doing back flips trying to explain away the simple reality that there is no other authentic and fulfilling way to live other than a supernatural life; the Divine Life.
Without this initial “trigger” Gift of Awe and Wonder, we are prone to reduce our faith/religion to just another bland organization that has a sense of social responsibility. Jesus is then reduced to an historic figure to emulate. Mass is just a social gathering that many may say (without saying), “It had better have good entertainment if you are going to make me endure this for an hour.” Again, all of the supernatural is stripped out and the belief in miracles and the power of supernatural grace is dismissed as the ignorance of our ancestors (The “flat-earthers” of our faith). We end up with, what I call, a “Stealth Arianism.” While the Arians of the fourth century openly denied Christ’s divinity, today‘s Arians will profess Jesus as God, and yet through their actions deny it. In other words, they don’t even know they are Arians.
All the while, as this more secular version of Christianity in Western culture has experienced dramatic losses, Christianity in Africa is experiencing a boom. In 1900, there were about 9 million Christians in all of Africa, but today there are upwards of 500 million, accounting for roughly 45% of the total population of the continent. Why? Bishop Robert Barron points specifically to the fact that this is “because the version of Christianity on offer there is robustly supernatural … African Christianity puts a powerful stress on the miraculous, on eternal life, on the active providence of God, on healing grace, and on the divinity of Jesus.”
In America, we are seeing the same kind of increases in sacramental participation and vocations to the priesthood in those dioceses and parishes where they are bucking the trend of a profane and worldly modernism and embracing a traditionalism that fosters a sense of the supernatural; that sees all of the elements of the rich heritage of our Catholic faith as precious jewels to be cherished, rather than old shoes to be discarded.
Borrowing a theme from a recent Star Wars movie, “The Force of Supernatural Grace Must Awaken!” What is needed, first and foremost in our times, is to assist people in breaking through – awakening – to the trigger gift of Fear of the Lord (or Awe and Wonder in God’s Presence). Before this destructive post-Vatican II trend of stripping out of all things sacred, Catholicism led the way in preparing the souls of the faithful to receive this first and most necessary “trigger” Gift of Awe and Wonder through sacred art, sacred architecture, sacred music and special attention to the sacred offering of the Holy Sacrifice of the Mass.
Many believe we simply need to teach more. Teaching is always good. But, as the old adage goes, “You can lead a horse to water, but you can’t make it drink.” In other words, if people are not spiritually inspired to seek such teaching, how can we “force-feed” it to the unspiritual hardened heart? We cannot.
We need to start here by restoring everything that aided the faithful to open themselves to Awe and Wonder before the Lord! We need to help our fellow man tear through the veil of the unspiritual man to the spiritual man, thus enabling him to receive *all* of the Gifts of the Holy Spirit. We cannot even begin to consider a credible and authentic “New Evangelization” without, first, placing our primary focus upon this “gateway gift” of the Holy Spirit.
Read the rest at Roman Catholic Man