Since the
beginning of this column, I have used this space shamelessly to stress
to you the reality and truth of the Catholic Faith. The Catholic Church
is for the purpose of providing the proper environment,instruction, and
encouragement for those whom she serves, so that they might come
evermore deeply and personally into this faith relationship with God in
Jesus Christ. In a larger sense, it is the purpose of the Church to
evangelize the world in the glorious and everlasting truth of salvation
in Christ Jesus, that all might be glorified in Him, and come to share
in these mysteries that unite us to God and to one another.
To accomplish this, it is necessary that the
Church speak and act in such a way so as to bring equality and justice
to the earth, that God's plan of salvation may be worked out through
His people as He intends. Thus, the Catholic social teaching espoused
in these pages should never be viewed as an end in and of itself, but,
rather, as a means -- a means based upon the premise that a man's belly
must be filled with food, and his physical demands satisfied, so as to
properly prepare him to receive Christ in his spirit. It is our dear
Lord, then, Who is able to fulfill this spiritual need so as to empower
the individual soul towards the true goal of life on earth, which is to
survive beyond this vale of tears, not merely exist comfortably upon
it. In our post-modern, secular society, this concept has not been
merely lost but demonized. And, in the effort towards
a more politicized, reconciling and worldly theology, it has become
obscured in the post-conciliar Church. Pope John Paul II once famously
commented that the Church must "breathe
with two lungs" concerning unity with the Orthodox and Eastern
Rites. My point is merely that she must also breathe with the two lungs
of eternal salvation and social justice if she is to evangelize the
world according to God's purpose.
The chosen name of this column, "Camel's Hair
and Locusts," is a purposeful hearkening to the days when St. John the
Baptist came preaching the impending arrival of Jesus Christ. Now don't
get me wrong: I believe myself to be neither a saint nor John the
Baptist. And I am no more worthy to untie his sandal strap than he
professed himself to be in regards to doing the same for the Master.
But
I do, none the less, identify with the need to stand up in this
dystopian wilderness of a world, as he did in his, and proclaim, "Make
straight the way of the Lord." In doing so, he pointed a prophetic
finger towards not only the Cross, but to a time in which the blood of
the Christian martyrs would flow freely in the streets of Rome.
And this in anticipation of a time in which the rule of Christ would
become the law of the fallen empire. And in the Church it did. The
signs of his times were evident, and so the signs of our times are also
upon us. And there is, perhaps, no sign greater in a world that
increasingly denies our Catholic heritage, and all Christian faith,
than
that of the medieval fundamentalism of a perverted Islam that puts the
scimitar to the necks of our beloved martyred brethren. The cross has
made a comeback, and in India even the Hindus have taken up the chant
to Christians, "Convert or die!" And so, again, in the face of such
persecution, the Word of God approaches. This is no time to capitulate
to the cynicism of the secular world, or be despondent, but to instead
proclaim the good news: Christ is coming!
There is, then, a desperate need for all of
us to relate to what we were shown at Mass this past Sunday, and so
boldly point the world towards Jesus and proclaim, "Behold, the Lamb of
God who takes away the sin of the world." It is only in a world in
which all have the potential to hold this as eternal truth, and in
which all knees are free to bend to Him, that Catholic social teaching
is able to create the environment conducive to the salvation of souls
that God would have it achieve. This is the bigger picture, and,without
it, Catholic social teaching becomes merely another form of political
theorizing. It becomes an intellectualized masturbation that lends
itself every bit as much to mortal sin, for it is every bit as much
divorced from what God intended it to be as such deviant sexual acts
are from the act of matrimonial love that produces life. And, Onan
like, it then spills the seed of its divine inspiration upon the
sterile ground of human folly. It succumbs to the secular posturing
that robs it of its eternal power and inherent divine authority, and it
becomes merely another tool of the devil in his concerted effort to
pervert the things of God and so lead us down the primrose path to
destruction. And woe be to those who so follow him down this path, all
the while believing that the social teaching of Holy Mother
Church, devoid of Christ, can somehow save the world. Just the opposite
is true.
If we truly believe in our Catholic faith,
then we know that Christ is truly in our midst already -- and long has
been. In the closing words of Matthew's gospel, Jesus promises, "I am
always with you," and, in the Holy Eucharist, He has kept this promise
faithfully from that day unto this. This Real
Presence of our Eucharistic Lord is the tangible proof of His
ongoing spiritual companionship with us, and it is a transcendent truth
that even the most adamant and anti-Catholic of our separated
Protestant brethren are aware of, as we lift our voices together in the
old classic
hymn, "...And He walks with me, and He talks with me, And He tells
me I am his own..." That so many Catholics seem to have lost the
eternal and abiding truth of this is, perhaps, a greater mystery than
the miracle of Christ's Real Presence itself.
A Baptist preacher I was once in conversation
with was taken aback when I referred to a "personal relationship with
Christ." He was shocked and informed me that Catholics didn't believe
in such a thing, and that only "real" Christians did. I pointed out the
Tabernacle and explained that in the Holy Eucharist, Jesus is present
with us "Body, Blood, Soul and Divinity." Incredulous, I asked
him,"Pastor, how much more personal a relationship can a human being
have with Christ than to have Him enter his very body and become one
with him in this way?" He responded, "That may have been so once, but
Catholics don't believe that anymore." And the only answer I had for
him was a truthful one, "All too many don't."
A word that is bandied about shamelessly in
both the secular and religious media of our day is "fundamentalist." I
have used it myself here in reference to the wide eyed Muslim
extremists who put to death Christians, and others, in the belief that
they are doing the will of Allah. Among these others are the Hindus,
and there are those in their midst who are doing the same, I suppose to
appease the will of the myriad of their gods who they believe would
have them cleanse the earth of those who believe differently than they
do. Though seemingly an oxymoron, we should also consider the atheistic
fundamentalists, who, under the banner of communism, put
to death upwards of 200 million Christians, Jews and others in the
last century. And most recently this term has come to be applied to
Christians within the context that, "Christian fundamentalists are
every bit as bad as any other kind." I had this assumed truth presented
to me by a Presbyterian acquaintance recently, who did so in reference
to what he perceived to be my "fundamentalist" Catholic faith.
Now this is not the first time I have been
accused of being a fundamentalist. Among Christian liberals, a
fundamentalist is anyone with a sincere belief in the Christian faith,
and my take on this has long been that this attitude reflected more
upon them than it did me. And, while I am neither a saint, nor do I
believe myself to be St. Paul, I do identify with him in that my first
encounter with Christ was one in which I, too, was knocked to the
ground from the high horse of my previous (un)belief system, and was,
in
that instant, given to understand that Jesus is not some idea sitting
on a cloud in a nonexistent heaven, but a real and dynamic person Who
enters into the lives of men and reveals Himself, in no uncertain
terms, so as to save them. I spent the ensuing 25 years after this
encounter wandering in the unchurched wilderness until He Himself
revealed the truth further to me that the Church I sought, but somehow
couldn't find, was the very Church that St. Paul wrote his letters to,
and it existed in the Catholic Church as it always has and will. And I
remember that night at RCIA when we were taught of the Real Presence
and the joyous truth of this hit home, and I ended up on my knees in
front of the Cross and the Tabernacle and, as St. Thomas in the upper
room, I beheld the wounds of my Lord and knew the truth of what I had
found: "My Lord and my God!" If that makes me a Catholic
fundamentalist, so be it!
Next in our Catholic journey was a stop at
St. Catherine of Sienna parish in Sebring, Florida. This was in the
days when the Most Reverend John Nevin was Bishop of Venice, and there
were those among his flock who called him a fundamentalist. There were
those who claimed he did not love the poor because he truly did love
and believe in Jesus, though this criticism largely came to a halt when
violence was threatened against immigrant farm workers, marching for
their rights in Immokalee, and the bishop responded to these threats by
not only marching with them but at their head. Bishop Nevin gave our
parish the gift of Father Jose Gonzalez, a Spaniard who once presented
a splinter of the True Cross at our Masses so that we faithful could
venerate this first class relic of our Lord's crucifixion. Some must
have surely thought him a Catholic fundamentalist for this, though no
one questioned his social conscience when, in the aftermath of
Hurricane Charley in 2004, it was he who went out, rolled up his
sleeves, and worked tirelessly in the ruins of the immigrant labor
camps of central Florida. And there was also Father Peter Sheehan, a
"retired" priest who ably assisted Father Jose, and warned us
repeatedly in his homilies of the dangers and misconceptions inherent
in the modernist, liberal Catholic Church. Certainly he must have been
labeled as a fundamentalist by some, though I don't suppose anyone had
the courage to tell him this to his face. As neophytes among the
largely elderly, and more traditionally Catholic community of Sebring,
we didn't even understand what he was talking about.
The words of Father Sheehan did hit home to
us when we arrived in Alma, Michigan, in 2005 and found ourselves in
the Diocese of Saginaw, a veritable poster child at that time for the
abuses we were warned of from the lips of Father Sheehan. Oh my, I
could go on about this, but that is beyond my purpose here, and to no
avail now, as our past and current bishops have worked diligently to
heal the wounds and bring Christian unity into the midst of this
imposed "spirit
of Vatican II" diversity. Suffice it to say what does address my
purpose is to relate that when I told my first parish priest here that
I was a "traditional believing Catholic" (a good thing in Sebring) I
was labeled a "fundamentalist" in a way that made this term synonymous
with "anathema." A nun teaching a course I took at the diocese told our
class that anyone who promoted saying the Holy Rosary, or who
participated in any traditionally Catholic devotions, was "...too
focused on heaven to be a friend to the poor." I was at one point
invited to work in prison ministry, which I am sure was to keep me from
poisoning the parish congregation with my antiquated and irrelevant
faith, and what I found was that the true and ancient Gospel of Christ,
in this environment, sings and resonates in a way that draws those who
hear His voice back from the very gates of hell. It does this by
turning the heart away from violence by bringing it into the peaceful
and Real Presence of Christ, Who doesn't hesitate to reach out to the
poor in this way, and in this place, He does!
The error that was rife and taught as
Catholic truth within our parish, and especially to my young
children, eventually led me to believe that we needed to seek a more
believing faith community among the remnant of my Mennonite ancestors
in Pigeon, a little town 100 miles away. And so for some seven months
in 2007, we did exactly this until the words of the old, retired
Mennonite bishop who befriended us, and warned me that I was about to
be disappointed, came true. At the heart of the Mennonite faith is the
doctrine of passive resistance, a belief in true and absolute pacifism
that precludes any and all violent behavior, including and especially
participation in warfare. Therefore, when I expressed my shock that
there were members of this Mennonite congregation whose children were
off in the armed forces, and we actually celebrated this during a
Sunday worship service, I was labeled (you guessed it), a "Mennonite
fundamentalist."
It was at this point that Jesus revealed
Himself to me again in His Real Presence, and with my own error thus
pointed out to me in no uncertain terms, we came home to the Catholic
Church. The Lord, through faithful brothers and sisters, directed us to
Father Wolfgang Streichardt, a faithful priest who welcomed us warmly
home to the Church at Sts. Cyril and Methodius parish in the little
town of Bannister, in the most far flung corner of the diocese. He was
labeled a "fundamentalist." And from here, we were recommended to
Father Will Prospero, also a special man of God, a gentleman, a gentle
man, and a Jesuit, who was then pastor at St. Mary University parish in
Mt. Pleasant. When he took over this parish, long considered to be
among the most liberal in the diocese, he was loudly and publicly
derided as a "fundamentalist" by those who walked out of his Masses in
anger. This became our parish home and a place in which our family
flourished in the Catholic Faith. Both Father Wolf and Father Will have
since gone home to their heavenly rewards, and in retrospect I owe much
to both of them, as it was Father Wolf who brought me back home to the
Church, and Father Will who assured I would always stay put regardless
of what I was called.
Since this time, the bandying about of labels
such as "fundamentalist" and "liberal" has died down, and we Catholics
in the Diocese of Saginaw now struggle more successfully in finding
unity in the midst of our diversity by concentrating more attention on
Jesus, and less on the perceived failings inherent in the way we have
labeled each other in the past. We are back in Alma where our current
pastor, Father Nate Harburg, proclaims the gospel without reservation,
and encourages Adoration of the Blessed Sacrament, in which I have
found the tremendous sense of real and genuine peace I went looking for
among the Mennonites. I need this, our diocese needs this, we all need
this, the whole world needs this. Praise be to God! Spend time with
Jesus! He doesn't label us but heals us one and all if we but believe
and let Him. And He brings with this healing a true, deep and abiding
peace.
Therefore, it took me quite by surprise to be
taken to task for an assumed Catholic fundamentalism that, through the
misconceptions fostered in the media, is now assumed to be equivalent
somehow with that fundamentalism in other faith traditions that results
in the death of our Christian brethren and numerous others. And I will
give our separated brethren Protestants this much credit that I have
known many, and still do, who proudly call themselves "fundamentalist"
Christians, and not a one believes this gives them the right to
encourage or perpetrate violence among those who believe differently
then they do. And the delicious irony in this for me is that the last
time I was outright called a fundamentalist, it was for proclaiming
pacifism among the pacifists. Perhaps it's time to rethink this
labeling
business.
We live in a world that eschews all things of
faith and which seeks to equate the Christian message of peace on earth
with the violence that is at the heart of false religion, for any
religion fostering violence in any way, shape or form is precisely
that. There is no such thing as a holy war, only those of the unholy
variety. And, while there have been those times in the history of the
Church when she herself has succumbed to this very evil, it has always
been as an aberration of the true faith and never because of it. To be
sure, when true to the faith of Jesus, the fundamental Christian
experience has always been that of having our blood shed, not shedding
the blood of others. This is above all else the meaning and example of
the Cross, for it was Christ's blood shed for us that saved us out of
this world and into the next, and to resort to the behavior of those
who crucified Him only serves to re-brand us with the mark of Cain,
which Christ, through His act of sacrifice, has removed from us.
Violence can be fundamentalist, but it surely isn't Christian.
Catholic social teaching seeks to rise above
the ways of the world by encouraging a system of interaction among men
that fosters a universal peace, prosperity and goodwill towards all. It
is based upon the Christian principles that are inherent in the
Catholic Faith, and to attempt to remove or downplay the role of
Catholicism, and the saving gospel of Jesus Christ in this teaching, is
to appease a world that no longer sees the positive effect of the Cross
of Christ upon social justice -- that this is truly where it
originates. Perhaps the New
Evangelization we hear so much about needs to start at home among
those in our own midst who have so tragically lost sight of this.
To attempt to remove eternal salvation in
Jesus Christ from the social justice equation merely fosters the old
world order that crucified our Lord, and encourages a new world order
which seeks to do the same to all of those who still truly believe in
Him. If the poor shall always be with us, then so too the martyrs.
However, a great Christian civilization was built upon the foundation
in blood laid by the ancient martyrs, and so it is conceivable that
this civilization might be rebuilt, and in a more just fashion, upon
the foundation in blood laid by those of our day. This is not possible,
however, if the choice is made to reduce to the lower case the "C" in
"Catholic" which stands for Christ, and perceive this as more palatable
to the world as a generic and worldly "universal" equivalent. This
merely robs the social teaching of the Church of its very life force.
Such a sterile teaching is at odds with God Almighty, and so
irreversibly sets us on a course for the plagues of Revelation.
You may call me a fundamentalist for such claims as this. It won't be
the first time.
All Biblical quotes from The Catholic Edition of the Revised Standard
Version of the Bible, copyright 1965, 1966 by the Division of Christian
Education of the National Council of the Churches of Christ in the
United States of America. Used by permission. All rights reserved. |