III. The Current Context
There was a great excitement immediately after the Council: excitement for innovation, change, freedom, renewed dynamism. There was a great desire to implement the Council immediately, with the best of intentions. In doing so, the Church after the Council achieved many things. The Council’s aggiornamento brought about a great breath of fresh air, a new freedom and excitement about being Catholic. However, this era of change and freedom took place during a most tumultuous time. The 1960s and 1970s brought about a wholesale change within our culture and society, so that it seemed that everything was “up for grabs.” The Church seemed to be going the same way as society, suggesting that nothing was certain or solid. If the Church could change some things, it could change anything and everything. Sometimes we set out to convert the world, but were instead converted by it. We have sometimes lost sight of who we are and what we believe, and therefore have little to offer the world that so desperately needs the Gospel. A pendulum effect began in the Church and has not yet stopped swinging. In the effort to correct exaggerations or one-sidedness in various areas, the reform often times swung to the exact opposite pole.
This pendulum swing can be seen in the areas of liturgy, popular piety, family life, catechesis, ecumenism, morals, and political involvement, to name just a few. It seems to me that in many areas of the Church’s life the “hermeneutic of discontinuity” has triumphed. It has manifested itself in a sort of dualism, an either/or mentality and insistence in various areas of the Church’s life: either fidelity to doctrine or social justice work, either Latin or English, either our personal conscience or the authority of the Church, either chant or contemporary music, either tradition or progress, either liturgy or popular piety, either conservative or liberal, either Mass or Adoration, either the Magisterium or theologians, either ecumenism or evangelization, either rubrics or personalization, either the Baltimore Catechism or “experience”; and the list goes on and on! We have always been a “both/and” people: intrinsically traditional and conservative in what pertains to the faith, and creative in pastoral ministry and engaging the world.
My brothers and sisters, let me say this clearly: The “hermeneutic of discontinuity” is a false interpretation and implementation of the Council and the Catholic Faith. It emphasizes the “engagement with the world” to the exclusion of the deposit of faith. This has wreaked havoc on the Church, systematically dismantling the Catholic Faith to please the world, watering down what is distinctively Catholic, and ironically becoming completely irrelevant and impotent for the mission of the Church in the world. The Church that seeks simply what works or is “useful” in the end becomes useless.
Our urgent need at this time is to reclaim and strengthen our understanding of the deposit of faith. We must have a distinctive identity and culture as Catholics, if we would effectively communicate the Gospel to the people of this day and Diocese. This is our mission. Notice that this mission is two-fold, like the Second Vatican Council’s purpose. It is toward ourselves within the Church (ad intra), and it is to the world (ad extra). The first is primary and necessary for the second; the second flows from the first. This is why we have not been as successful as we should be in bringing the world to Jesus Christ and Jesus Christ to the world. We cannot give what we do not have; we cannot fulfill our mission to evangelize, if we ourselves are not evangelized.9
With all this in mind, how do we, the Diocese of Sioux City, Iowa, reclaim and strengthen our faith, identity and culture as Catholics so as to engage more effectively in our mission?
Te Deum Laudamus! Home
The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!
