Column Rethinking the Catholic census
By TIM UNSWORTH
As a faithful citizen, I have
already returned my U.S. Census form to the enumerators who will enter my data
into their electronic mailboxes. My nose has been counted as well as our
refrigerator, telephone and flush toilet.
The data will be stored in a secret place, available only to
thousands of bureaucrats until 2072, by which time I will be 143 years old and
conceivably wont be offended that my neighbors know that I have a flush
toilet.
The U.S. Census has been with us since 1790 when Article I,
Section II became part of our Constitution. Its historical ancestry stretches
to Jesus time, which explains how he came to be born in Bethlehem.
The census didnt start to ask extra, invasive questions
until the 19th century, although race was first asked in 1790. This year, those
who got the long form are required to answer 53 questions, the shortest
long-form question list since 1940.
I really dont mind too much. After all, the local
supermarket already knows what flavor of soup I slurp, and the Barnes &
Noble Bookstore monitors virtually every word I read. Never mind what my
doctors know about my inner workings. Our local Walgreens already has my
prescriptions on zillions of its computers, and pregnant women report that they
get diaper service ads before they return from the obstetricians
office.
However, I do resent the long forms query that asks if
anyone in the house has difficulty learning, remembering or
concentrating. Jean now wears a nametag so I know what to call her. I
dont want that even mentioned until 2072.
The experience reminds me of the pre-Vatican II days when the
parish census was an integral part of church life. It was a time when rectories
were stuffed with curates and smelled of the absence of women. Laywomen only
ironed corporals, and laymen took up the collection or sold Fr. Coughlins
anti-Semitic Social Justice magazine. For the rest, the curates did it
all, including the parish census.
At St. Alices the arrival of the curate in our home was
heralded well in advance. He could have arrived on a donkey and smelled of
palms. The only other time the priest arrived was to anoint a poor soul who was
en route to the next world.
It was a double of the first class occasion. My mother didnt
have a lot of faith in life, but she lived a life of faith and the curate was a
symbol of that faith.
Chances are, the curate is in his grave now. He blessed the house
and put fresh, indulgence-laden water in our Holy Water bottle. We had
carefully purchased two beeswax candles, which he blessed and which we put away
to be lit during hurricanes. (There must be billions of unburned beeswax
candles in this world. We didnt dare use them for anything else except
sick calls and hurricanes.)
Then the curate would ask the usual questions about whether my
parents were married in the church and if the three kids were baptized, had
their first Communion and had been confirmed. He must have known all that.
After all, I played Frankincense for three years on the Feast of the Epiphany
and I could practically say the Suscipiat backwards. But he asked all
the questions because the census was a serious exercise.
In other homes, he blessed the aged and infirm and the mentally
and physically handicapped kids who never left the house. By the time he was
finished, the house felt stronger than if it had been built by the third little
pig.
Not every census visit went that well. Mrs. Powell,
who lived three doors down, had married a Protestant. Gossip said that the
curate had told her that she had to get rid of that man or she would never pass
Go. It was hard on my mother because Mr. Powell was a hard-working man. Mrs.
Powell never lacked for table money, no small thing in the middle of the
Depression.
Im not sure what parishes did with the census data. Today,
such information is used largely for fundraising. Parishes now rely on local
Chamber of Commerce data or talk in terms of high income zip codes
rather than parish data.
Today, after decades of narrow theology and rigid law, Catholics
have been turned into rebels. A pastor who guarded his parish boundaries like a
Mob don would only provoke derision.
I wonder what a contemporary parish census would ask.
Would it ask if you are pro-life or pro-choice? Do you favor
exclusive language or would your prefer to be excommunicated? Have you ever
taken part in a group reconciliation? Do you realize that, according to the
Vatican Congregation for Divine Worship and the Sacraments, the latest version
of the Psalter is doctrinally flawed and therefore risks
being a danger to the faith? Have you ever chanted a flawed psalm? Do you
still call the ambo the pulpit? Do you stand or kneel during the eucharistic
prayer? Do you believe that the Mass for Shut-Ins fulfills your Sunday
obligation, particularly if its on Saturday afternoon? If the pastor
directs the congregation to gather in the narthex, do you know where the hell
hes talking about? Can you sing even one May procession hymn? Have you
ever gone to confession by e-mail?
World War II taught us that there were other neighborhoods away
from our own. Suburbs grew like shrubs, and every bishop carried a model of a
proposed new suburban church in the trunk of his car. The automobile gave
Catholics a choice. Some of my devout friends drive at least 30 minutes to a
church that welcomes them.
Gradually, pastors stopped asking about boundaries and the
requirement to be registered in the parish. In fact, it came as news to most of
us that canon law had no such requirements.
This census year, citizens are asking if all this data is really
necessary. Lately, Catholics are asking if the questions once asked of them
have anything to do with Christs coming and death on the cross. They
would ask the church: Why is the law so sacred? Why must not one jot or one
tittle of the law be changed?
It seems to me that Catholics are moving away from a button-down
theology and a body of laws that are tighter than the top olive in a bottle. It
seems to me that they seek love, not the iron collar of prudence and
expectation. Yet, the hierarchy still insists on neat piles of dogma, all tied
to ecclesiastical consistency.
In my own parish, the pastors Easter essay cited Nathan
Mitchell of the University of Notre Dame. Jesus showed that the reign of
God is not about shutting life out, it said, but about letting it
in -- fully, abundantly, exuberantly. Im becoming convinced that
our past obsession with rules and regulations has turned many of us into
nonbelievers, something that can happen to anyone who tries to read 10 pages of
the new Catechism at one sitting.
Surely, our obsession with sins of the flesh has rendered us
sex-obsessed. Sadly, we have become a church that is weak on the strong and
strong on the weak. The punitive laws-first system has helped us to create a
core administration of too many bishops who have good heads and good hearts,
but the two are not connected. We are thus left to deal with the clerical
administrator who greets you in his office, which has a coffee table laden with
the Code of Canon Law, the Catechism and his doctoral dissertation.
The great French priest-novelist, Jean Sulivan, who died in 1980,
wrote in Eternity, My Beloved: A person is alive only to the
extent that she achieves spiritual freedom, radiating the spirit of alleluia,
no longer responding to external commands, having become one with God -- who
never gives an order because He is love.
Tim Unsworth writes from Chicago where he stands behind the
bishop during news conferences. Write him at
unsworth@megsinet.net
National Catholic Reporter, May 5,
2000
|