One of the great tragedies of the Enlightenment and its aftermath was that Christianity in general and the Catholic Church in particular lost faith in their legitimacy and in the legitimacy of their mission. As a result, they surrendered that mission’s otherworldliness and agreed to fight only on temporal grounds. In other words, when the Church responded to its attackers, it did so not on its own terms but on the terms—and in the terms—of those attackers. Rather than focus on its mission and the eternal truths for which it had become the earthly vessel, the Church became distracted. The problem wasn’t that the Church failed to defend itself, but that it did so on the foreign turf of the rationalist philosophers, economists, sociologists, and politicians. And it continues to do so.
When Immanuel Kant insisted that God’s existence cannot be proved by philosophy, science, or reason, Christianity should have conceded and moved on. Christianity is not about proving those things to nonbelievers. It is about fostering the faith necessary to believe them without proof. In his classic novel Dr. Faustus, Thomas Mann described this grievous mistake as follows:
Orthodoxy itself committed the blunder of letting reason into the field of religion, in that she sought to prove the positions of faith by the test of reason. Under the pressure of the Enlightenment, theology had almost nothing to do but defend herself against the intolerable contradictions which were pointed out to her: and only in order to get round them she embraced so much of the anti-revelation spirit that it amounted to an abandonment of faith. . . . Since this went a little too far, there arose an accommodation theology . . . . In its conservative form, holding to revelation and the traditional exegesis, it sought to save what was to be saved of the elements of Bible religion; on the other hand it liberally accepted the historico-critical methods of the profane science of history and abandoned to scientific criticism its own most important contents: the belief in miracles, considerable portions of Christology, the bodily resurrection of Jesus, and what not besides. . .
Among the more pernicious consequences of this “blunder” is the occasional (but all too frequent) forays by Church leaders into the realm of temporal politics. Some outwardly “political” matters are, in reality, spiritual matters, matters of faith. Abortion is one such issue. If one believes the words of the Book of Jeremiah, for example—“Before I formed you in the womb, I knew you. And before you were born, I consecrated you”—then one should also, as a matter of faith, believe that abortion is a heinous matter that takes the life of one of God’s beloved.
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