Perspective World awaits insights of renewed
Catholicism
By THOMAS C. FOX
One of the Roman Catholic churchs 20th century dilemmas has
been that the more the institution prized stability, the more it was forced to
change.
The century will likely be viewed as one in which Catholicism
finally emerged from a hard-nosed defensive posture triggered by 16th-century
Protestantism and 18th-century Enlightenment thinkers.
The Second Vatican Council, 1962-65, was the vehicle for
Catholicisms historic accommodations with new signs of the times. The
council embraced theological, cultural and scientific insights of the modern
age. These shifts triggered their own reactions within the church, and as
Catholics enter the 21st century, they are torn between renewal and reactive
tendencies.
These conflicts have been diligently recorded and painstakingly
analyzed. On the surface, they continue as the most dominant forces shaping the
church today.
Eventually, neither may be viewed as the most significant force
that shaped 20th-century Catholicism. Two other factors are shaping Catholic
thought, for the moment less visibly but no less significantly. Each has the
potential to radically reshape Catholic structure and direction.
The first is the entrance of women into the churchs
theological ranks; the second has to do with demographic shifts that are slowly
and inexorably changing the Catholic center of gravity from its centuries-old
Western axis into a new non-Western or global context.
When the Second Vatican Council opened in Rome in 1962, most
Catholics lived in North America and Europe. Entering the new century, most
Catholics will live in South America, Africa, Asia and Oceania, where the
fastest growing local churches can be found. These shifts will have profound
effects as non-European Catholic culture and experiences continue to emerge and
become part of the Catholic heritage.
Since the council, the church has witnessed the first and second
generations of Catholic women doing theology. This has never happened before.
The women are for the first time telling compelling stories and sharing
insights denied the church for centuries. The power of what they have to say
stems not only from the rigor of their academic training, but also from the
explosive energy of their bursting on the scene after such a long absence. That
energy rushes like air to fill a vacuum. Their insights are grounded by the
experiences of being marginalized and by a commitments to rectifying structural
injustices.
Vatican fear
It is understandable that beneath Romes most reactionary
edicts lurks a pattern of attempting to keep women in place. Vatican leadership
fears the structural changes likely to occur as Catholicism benefits from
womens thinking. Rome fears change, reacts to perceived threats, yet is
helpless to stop the continued forward movement -- propelled in large part by
educated Catholic women.
Meanwhile, another historic shift continues, spawned by the growth
of Catholic experience outside the West. The potential of this change was
visible at the Synod on Asia held in Rome last spring.
For centuries Catholic missionaries traveled the globe to spread
the faith. They often coupled their soul-saving efforts with the colonial
designs of their European brothers.
For many Latin Americans, Africans and Asians, the experience of
conversion was a mixed blessing. They received the faith but were viewed as
collaborators and betrayers of their native heritage. Many lost their lives as
a result. It was often not a pleasant story. Nevertheless, the seeds of
Catholicism were planted worldwide.
Vatican II, for better or worse, depending on ones outlook,
reshaped Catholicisms approach to evangelism. Simply put, it took the
church out of counting baptisms and into a new way of measuring the success of
evangelism, that of service and witness, the living out of the gospel.
This shift coincided with the recognition by the council fathers
that other non-Western cultures had their own spiritual insights and traditions
that deserved to be preserved. Further, there was a realization that other
faith traditions and experiences could and should enrich our church. Such was
the spirit of the new ecumenism. Catholicism in Latin America, Africa and Asia
began to be viewed as having come of age.
Earlier this year, during the four weeks of the Synod for Asia,
the older evangelical model raised its head and was offered to the Asian
bishops -- who politely but emphatically rejected it. To them, it spoke of a
colonial mentality, a sense that Rome knows best for all. The Asians, on the
other hand, had come to Rome to share eagerly what they saw as the faith
rewards of their own leadership, the collective experiences and gifts to the
church that Asian Catholicism had to offer.
Rome successfully shaped the proceedings to maintain its
traditional control, but won few, if any, Asian converts. If anything, the
Asian bishops left Rome seemingly invigorated by sharing with one another --
convinced that they would have to wait some time before the Roman curia would
be able to understand and accept the new models of being church.
Turning point
Someday the Asian synod may be viewed as a historic turning point:
that moment when Catholic offspring fully recognized their own adulthood and
began to act as parent to the parent. The Asian bishops told the Roman curia
and the pope that the Catholic church must decentralize and respect a
multicultural Catholic experience. New laws of governance and episcopal
association, the Asian bishops said, are required. Further, they believe, these
will certainly come. It is only a matter of time.
Entering the 21st century, increased speed of communication and
travel have spawned an environment ready to nurture the global church of the
future. The old church tendency to control information as a tool of power is
being undermined.
This more inclusive renewed Catholicism, global in reach,
empowered by new ways of doing theology, is not a dream but a reality waiting
to be enacted and understood. The human family, increasingly suffering
spiritual and physical hunger, woefully divided between rich and poor, awaits
the power of these new insights.
Tom Fox is NCR publisher.
National Catholic Reporter, October 2,
1998
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