Bishop Daniel R. Jenky, C.S.C |
I came across this letter, from the Bishop of Peoria, in
Illinois, USA. It is long but its content is of such a nature that it is
worthwhile to take the time to read it. The letter contains an explicit warning,
from Bishop Jenky, that “it is critically
necessary to raise an alarm among the faithful regarding growing threats to our
religious freedom due to the increasing steps toward radical secularization”.
Tenth Festival Letter of
Most Reverend
Daniel R. Jenky, C.S.C.
BISHOP OF
PEORIA
There is a Latin word for this
present time between the Lord’s Ascension and his Second Coming at the end of
time. That word is saeculum and indicates the temporal interval between what we
already see and what we do not yet see, between what we already know and what
we do not yet know. The saeculum is provisional, while the world that is to
come is eternal. As the Scriptures teach, what is false, evil, and demonic in
this passing world is destined to be utterly destroyed by the power of God
whose judgements are final and whose rewards are everlasting. The Church’s
Liturgical Year with its ancient calendar of festivals and religious seasons
deliberately interrupts and challenges a perception of time that pays little
attention to eternity.
Faithful believers in Christ
are called to boldly witness against the deceptions of the saeculum. Christians
believe in a hope filled future rather than placing unqualified trust in
structures of reality that are clearly racing to an end. Those who call Jesus
Lord must always be ready to welcome a breaking in of the unforeseeable and
eternal Kingdom of God. Those who affirm the resurrection of Christ already
experience incomparable blessing, but they also know that the best is yet to
come. The end will certainly surpass the beginning, as human existence will be
redefined in the invincible grace of God.
Like Jesus himself, his
disciples are called to be guided by the Spirit and place their entire trust in
the Father. This faith in God offers clarity and insight. This faith gives
significance to what is good and liberation from what is bad. This faith calls
believers to live life fully, to serve generously, and to pray persistently.
This faith can fill the present moment with a joy that cannot be taken away.
This faith even gives meaning to times of testing and sorrow. This faith
challenges believers, who themselves know not the time nor the hour (Matthew
24:36), to continuing conversion in expectation of a Judgement that may come at
any moment, even tomorrow, even today.
Modern science confirms the
scriptural conviction that just as each human life will certainly end, all
things in this world will surely pass away. Recently there seems to be an ever
increasing chorus of scientific doomsday predictions that the earth is heading
towards destruction. Descriptions of not if but when scenarios of falling
asteroids, gamma ray bursts, mega tsunamis, mega earthquakes, mega volcanos,
radical climate change, and worldwide pandemics fill both the popular media and
even more serious works of investigation. Predictably, false prophets take advantage
of these anxieties and the mass media sensationalizes their specific
predictions.
National economies are also
clearly in disarray, even while crass materialism continues unabated. Other
aspects of human culture seem as well to be in precipitous decline. There is
degeneration in the arts, debased
entertainment, casual violence, a trivialized understanding of human sexuality,
an attempt to deconstruct marriage and the family, infantile politics, and an
enormous erosion of respect for human life. The world has always had its share
of trouble and terror but despite enormous progress in science, medicine,
communications, and many other good things, there are some modern evils that
now seem to be spinning out of control.
Related to all these challenges
is a growing enthusiasm for radical secularization. Historically this term was
first used to describe the plundering of the monasteries in England under Henry
VIII and was later used to describe the seizure of Church schools, religious
houses, orphanages, and hospitals in France during the Reign of Terror.
Perhaps even more significant
than these and subsequent attempts to destroy God’s Church has been an
underlying determination by secularists to entirely exclude God from every
aspect of public life and eventually from human consciousness. The secularists
argue that man can only be supreme (without ever asking why man should be
supreme) if God is not God, not the Supreme Being. A no to God is therefore
perceived as a yes to man.
Following the lead of the great
proponents of atheism like Marx, Nietzsche, Freud, and Sartre, some modern
teachers have sought to describe the religious impulse as merely an expression
of profound alienation such as economic injustice, simple fear, or sexual
conflict. This same category of non believer often blames humanity’s wars and
woes on religion. The fact is, however, the greatest mass murders and
misanthropes in history have been self-conscious atheists such as Hitler,
Stalin, and Mao. Another example of secular maleficence would be Pol Pot who
intellectually justified his horrific acts against his own people in Cambodia
in terms of class warfare based on the atheistic dialectical materialism that
he once studied as a student in Paris.
As social systems, nationalism,
communism, and capitalism without moral reference to God have all justified
their crimes against humanity in terms of competing theories of natural
selection and the survival of the fittest. The mechanics of brute nature,
however, clearly cannot provide men and women with an adequate moral compass
for a humane way of living. If man is just a chemical accident, a mere
collection of neurons that has somehow produced a kind of clever monkey, then
there really is no right or wrong and no intrinsic value to human existence.
All that remains in this
nihilistic perception is basically self-absorption. The premier value becomes
the so called pursuit of the self, often expressed in the modern proverbs: Just
do your own thing or the more contemporary: Whatever! Interaction with others
is increasingly defined by preference and appetite, and embraces only those
goals that are personally chosen. With this understanding, there can be no such
thing as absolute truth beyond a personal perception of utility based on the
laws of cause and effect. When one is answerable only to one’s self, ethical
living basically is reduced to risk management. The
completely unencumbered self really has no essential ties to a natural law,
history, tradition, family, or community.
As Blessed John Paul II once
observed with enormous prescience: “If the promotion of self is understood in
terms of absolute autonomy, people inevitably reach the point of rejecting one
another. Everyone else is considered an enemy from whom one has to defend
oneself. Society becomes a mass of individuals placed side by side, but without
any mutual bonds.” (Evangelium Vitae, #20)
Today there is also a kind of
sacralization of ideas such as environmentalism, feminism, vegetarianism,
animal rights, neo-hedonism, market theory, and almost every conceivable
variety of therapy. By rejecting the transcendent, there is a tendency to
attribute absolute significance to mere fragments of truth. There is usually
little room for the analysis of what is being posited, because any divergence
is often regarded as a kind of heresy. Secularists in their pronouncements,
both rightist and leftist, seem increasingly inflexible because their secular
faith allows little or no room for doubt.
Saint Thomas Aquinas begins his
extraordinary Summa with the great “question” of whether or not there is a God.
In contrast, modern secular atheists tend to simply assert their “answer” that
God could not exist. They apparently believe that truth can only be found in
what can be measured, counted, or analyzed by the scientific method. Their
faith in science alone, however, is grounded in what could only be described as
a sophomoric understanding of mathematics, biology, physics, and cosmology.
Their convictions rather obviously run counter to the symbolic, almost mystical
language now widely used in the higher sciences to describe such possibilities
as dark matter, dark energy, the implications of quantum mechanics, neutrinos,
extra dimensions, crashing membranes, and parallel universes. Secularists seem
preoccupied merely with the details of reality rather than with any curiosity
about its organizing meaning.
The wisest teachers of the
Church have long pointed out that to say that God exists or does not exist are
both erroneous assertions, because they try to force God to be like all other
realities, and therefore not to be God. Logically the Supreme Being simply
cannot be described in the same way as other beings. The brilliant Aquinas observed that conceptionally God is not a
thing with properties or a substance with accidents, as in the case of
everything else. All normal standards of understanding must be negated when
speaking about God. (cf ST 3:6-7) His being is his essence. There is nothing in
God that is not God himself. There really are no human words that can
accurately refer both to the Creator and creation, not even the word is. God’s
nature suffers no restraints, except for that of his love, and there simply are
no limits to his existence. For believers, any language regarding God must
always recognize that God is the ultimate and inexhaustible truth from which
all reality emerge and toward which all reality journeys.
By contrast, the
fundamentalists among modern secularists just assert that all questions about
God are meaningless because they cannot be subjected to their narrow definition
of the scientific method. In science itself, however, there are observable
singularities and apparently irrational elements in the very nature of space
and time that should invite wonder rather than intellectual complacency. The
fact is that there are all sorts of very real and even necessary things such as
human play, poems, songs, humor, meditation, and stories that simply cannot be
scientifically measured. The philosophical positivists, however, apparently
rest in the security of the little they know and are entirely closed to the
immensity of what they do not know.
Certainly the scientific method
in and of itself is unable to provide a meaningful explanation for what could
be called the essence of existence. As Albert Einstein once pointed out:
“Religion without science is lame, while science without religion is blind.” An
openness to mystery and the concept of infinite truth far from being examples
of irrationality have often been the impetus for seeking deeper meaning, new
insight, unexpected discovery, enhanced understanding, liberating perception,
and greater spiritual and even material progress. Recognizing the limitations
of a moment in human knowledge has historically been an enormous impetus for
change and renewal.
Determined secularists also
seem to part company with the clear evidence that humanity seems hard wired to
seek greater consciousness and persistently craves for transcendence. Human
beings are very obviously social beings with an instinct for ritual, who
flourish in community, and intuitively seek a kind of communion with the
infinite. A sense of awe before nature, the creation of music, art,
architecture, selfless love, noble values, philosophies, theologies, exultation
in worship, and especially the human capacity for wonder all have direct ties
to a profound religious instinct in human nature. Pope Benedict XVI in his
challenging lecture at Regensburg, observed: “The courage to engage the whole
breadth of reason, and not the denial of its grandeur, this is the program with
which a theology grounded in biblical faith enters into the debates of our
time.”
Most sadly, it happens that our
“local church,” the Catholic Diocese of Peoria, now exists in a political
reality that is increasingly secular in outlook and today is often specifically
hostile to the convictions of our Faith. Atheists and secularists have long
realized that the Church of Rome is perhaps the largest single institution that
still stands in the way of a completely secularized society. In Illinois where
politics are notoriously corrupt and whose governmental agenda is so singularly
ineffective, intrenched political power happens to be concentrated in a single
region that for generations has been immune to reform. This situation has given
determined special interest groups a unique opportunity to impose their views
on everyone else as they endeavor to exclude faith from any role in the public
forum.
For example, in the past year,
in a state that is at least $13 billion in debt, that has imposed a crippling
increase in taxes, in a lame duck session of the General Assembly, a bill
cynically entitled “The Illinois Religious Freedom Protection Act” was passed
and signed into law. The bishops of Illinois were personally assured that the
Church’s institutions such as Catholic Charities and Catholic health care would
be exempted, as a reasonable accommodation such as was given in the states of
New York and Rhode Island that around the same time also passed civil union
legislation. In Illinois, however, these assurances were promptly disavowed
when the state’s political leadership was threatened with financial retribution
by persons and organizations basically operating out of Chicago. What would be
unthinkable against the convictions of any other religious group in Illinois
has apparently become acceptable against believing Catholics.
In the case of Catholic
Charities, not the slightest consideration was given to the needs of those
children whose quality of life was most at risk. Some of these young people
have been so neglected or damaged that they could never be placed in family
foster care. Instead they required the care of group homes on the campus of
Guardian Angel Orphanage, where for over 100 years our Diocese has lovingly
served those children most in need. The enormous disruption and awful pain of
the most vulnerable apparently meant nothing whatsoever to the political
leadership of our state.
Recently, some politicians have
even begun to publically depreciate the unique contribution that Catholic
healthcare offers to people of every race, color, and creed, often in areas
that would otherwise be seriously under served. It should be apparent to
everyone who watches the news or reads the papers how often in Central Illinois
the victims of crime or accident as well as the critical needs of babies and
children are so generously and extraordinarily well served by Catholic
healthcare. Catholic hospitals also bring the special gifts of faith, prayer,
and community to the care of the sick. While it is true that these institutions
are supported by insurance and governmental funds (if and when the State of
Illinois ever bothers to pay its bills), it should be noted that they are
sustained as well by the continuing sacrifice of congregations of Consecrated
Religious, the Catholic faithful, and many diverse people of good will. If a
voracious government wants even more tax revenue, it should certainly look
elsewhere than to religious institutions manifestly engaged in public service
for the sake of Christ and the common good. Under the Constitution and in a
society that likes to think of itself as being pluralistic, the fact that
Catholic healthcare is faith-based, pro-life, and pro-marriage, should not be
allowed to justify what would basically be a determined political decision to
eliminate this long established and widely appreciated ministry of our Church.
As your Bishop, I now believe
it is critically necessary to raise an alarm among the faithful regarding
growing threats to our religious freedom due to the increasing steps toward
radical secularization taking place in Illinois. Beside the abrupt exclusion of
Catholic Charities from childcare and adoption services and increasing attempts
to intimidate Catholic healthcare, I am also concerned about possible future
moves that could be made against the independence of our Catholic schools and
other public ministries of our Diocese. Eventually it may come to pass that our
fidelity to the Gospel of Christ and to Catholic tradition may place us in
direct conflict with recent legal definitions of the State of Illinois. There
are certainly some in our state whose commitment to aesthetic secularism is so
intense that they may well try to restrict the Church’s role only to the
sacristy and sanctuary.
I am especially scandalized by
some “Catholic” politicians who willingly collaborate with efforts to restrict
the civil liberty of the faith tradition from which they were originally
sprung. Many of those in office who were taught to read and write in Catholic
schools, now seem entirely indifferent to the consciences of those Catholics
who live their faith. On Ash Wednesday, they like to be conspicuous with
crosses on their foreheads, but the true Cross of Christ seems far from their
hearts and minds. They enjoy parties on March the 17th and wearing green
sweaters but in effect are ashamed of Saint Patrick’s unwavering zeal for the
Catholic Christianity. They like photo opportunities with the hierarchy, but
break their word to them without a moment’s hesitation. They may still use the
rituals of Catholicism to mark their happy and sad occasions, but apparently
would sell their soul for a vote or a dollar. What does it benefit a person to
gain the whole world but lose their soul (Mark 8:36), but eternal loss for the
sake of public office in Illinois is an extraordinarily foolish deal with the
devil. Such people certainly need our prayers, but they should no longer be
able to take our friendship or our support for granted.
In point of fact, I never have
and never will tell the flock entrusted to my care which party or what
candidates deserve their vote. The regions and political situations of our
state are diverse, as are the strengths and weaknesses of members of both
parties. It is also true that in contemporary Catholic thought, it is primarily
the laity who should take the leading role in the political and economic
arenas. Among religious groups, however, American Catholics have in recent
decades become remarkably passive even in the face of relentless hostility from
the media, the entertainment industry, and now from some politicians. Even when
our institutions are attacked and our most sacred beliefs held up for scorn,
many Catholics sadly remain silent. As your Bishop, it is therefore my duty
before God to call faithful Catholics into more assertive action in defense of
our religion and those public ministries which we hold to be the work of
Christ.
Living in the saeculum has
always meant that our fidelity to God will be tested. Earlier generations of
Catholics in Central Illinois faced some measure of discrimination. The
anti-Catholicism of those days, however, did not prevent our spiritual
ancestors with very limited resources from building their parishes, convents,
monasteries, schools, orphanages, and hospitals and even more importantly
passing on the Faith undiminished to their children and their children’s
children. If other people either misunderstood or simply hated Catholic
Christianity, those who went before us were never apologetic about what they
believed or unstinting in defense of their Church. This is the received
religious heritage that has so enormously gifted our lives and to which we
should all continue to owe our absolute allegiance.
Today, however, loyal believers
are called upon not only to defend the Faith but even to defend the very
concept of faith in the face of aggressive secularism and increasingly
intolerant atheism. It now seems to be the unbelievers who apparently hope to
initiate some new kind of inquisition designed to entirely exclude God from the
public forum. In the face of growing hostility, practicing Catholics need to
recognize that the choices we make and the witness we either offer or withhold
will have both temporal and eternal consequences for each one of us. Christ the
Lord has promised that the gates of hell will not prevail against the Church he
founded on the rock of Peter’s faith (Matthew 16:1), but he also warned that at
the end of time he will deny those who deny him (cf. Matthew 10:33).
Catholicism is filled with enormous spiritual richness, a cohesive intellectual
tradition, and a remarkable commitment to charity and service. It is the Faith
for which we should be ready and willing to give our hearts and even to offer
up our lives. It is also the Faith by which we all certainly will be judged
before the throne of Almighty God.
Given at my Chancery
January 8, 2012
Feast of the Epiphany
✠
Most
Reverend Daniel R. Jenky, C.S.C.
BISHOP OF PEORIA
I'm catholic, but I'm what you would call a dissident or a liberal catholic, and I disagree with some of the things in the letter.
ReplyDeleteFirst of all, when will people understand that Hitler wasn't an atheist?
Second, what's wrong with any of this? "environmentalism, feminism, vegetarianism, animal rights"
Nothing. Sure, radical forms of these can be dangerous, but so do radical forms of anything, including Catholicism. Mentioning this political movements only makes you kind of intolerant.