Catholic Matters: Confusion, Controversy, and the Splendor of Truth

Over the years I have been fortunate enough to see Father Neuhaus on television many times including the commentary that he did for EWTN during the last Conclave, which is an event that he discusses a great deal in this book. That familiarity with Father Neuhaus is what caused me to buy this book but I wasn't at all sure what to expect. On television Father Neuhaus comes across as a very sincere and knowledgeable man of faith but I always had the impression that he might be just a tad dour and I was very concerned that his writings might be so deep theologically that I wouldn't be able to grasp what he was trying to say. All too often the great thinkers of the Catholic Church turn out books that just shoot right over the head of the average person because the author gives no thought to the fact that most of us never attended a seminary. Imagine my surprise when I found that Father Neuhaus came right down to my level and not only wrote a book that I could understand he has also written a book that spoke to my heart in a way that few books of this type ever have. Having made the journey from the Lutheranism to the Catholic Church Father Neuhaus made much the same journey that I did in moving from Methodism to Catholicism and he puts his finger on the reasons for this move in a way that I have never been able to put into words. He actually describes the longing that I always felt for "something more" in almost the exact language that I would have used if I were smart enough to put words to my feelings. The peace and joy that I have found in the Catholic Church is still an experience that I have trouble describing but in this marvelous text I have found someone who knows exactly what I am feeling and is in a sense telling my story as well as his own. If you have seen Father Neuhaus on television you have probably come to the realization that he seldom pulls his punches and pretty well calls things the way he sees them. This is certainly the case with this book as he takes aim at the Catholic left and their tired old litany of complaints. The right however doesn't escape his attention either as he paints a portrait of the Church as she is today and plainly and clearly explains that what Catholicism is today it was yesterday and it will be tomorrow. The Catholic Church is not a democracy he asserts and then he explains why it can't be. Simply put, the Catholic Church has a sovereign and that sovereign is Jesus Christ, truly the King of Kings. Someone who is biased against Catholicism will not find this book at all friendly nor will Catholics who spend most of their time complaining about the Church and her teachings. On the other hand anyone of any faith who is truly seeking factual answers to their questions about Catholicism will find this book to be indispensable and any Catholic who is making an effort to remain true to the Church and the Catechism will find in these pages inspiration and comfort aplenty.

For many of us Catholics used to so much diplomatic language that sounds like nothing really is being said, Fr. Neuhaus can always be counted on to speak strongly and directly. For example, in the first chapters he carefully but pointedly takes note that we Catholics do in fact believe that the Catholic Church, with the Pope in Rome at her head, is indeed the fullest expression of the Church of Christ on earth. That is a bit much for too many to take, but it is indeed what the Roman Catholic Church teaches and believes. It is a matter of simple honesty to state it. In other chapters, Neuhaus, like George Weigel, does not hesitate to take issue with the dissenters within the Church. But most important of all is Neuhaus' personal testimony to the fact that Jesus Christ is the answer to all the questions posed by all our lives. As he writes, the Gospel of Christ is the "meta-narrative" that encompasses all the stories of our individual lives and of our different cultures. As such, we do the world the greatest favor by proposing the Gospel to the whole world. Neuhaus is a realist, but a realist who knows that truth is attainable, that good has the final victory, and that we can rejoice in the gift of Jesus Christ. The reader will find the bracing language and testimony of Fr. Neuhaus a breath of fresh air from all the equivocation and blandness we get from so many other writers on matters Catholic.

Last week I finished Richard John Neuhaus's new book *Catholic Matters*. I recommend it highly. This is the book I've been waiting for Neuhaus to write ever since he converted to Catholicism. He wisely chose, though, to wait until he had gained some real measure of fluency in the Catholic language of faith. He now writes as a Catholic, yet one can still discern a Lutheran accent-thankfully so. This is a difficult book for me to describe. It is a personal book, a theological book, a commentary on the state-of-the-Catholic Church book, a summons to enter into the full communion of the Catholic Church book. The presence of John Paul II is felt throughout. As always, Neuhaus writes in that easy, fluid style, with that occasional turn of phrase that catches one's attention, that makes reading him such a pleasure. I recommend Catholic Matters to all who are seriously interested in the Catholic Church, particularly those who now live on the Protestant side of the Tiber and who wonder what it might be like to swim to the other side. He shares with us many insights into the Catholic Church, insights that only a convert can share. Here's one that really caught me up: "To be a Catholic is to refuse to hold oneself aloof from the vulgar." Think about that the next time you are tempted to haughty dismissal of traditional Catholic devotions or the popular versions of the Novus Ordo Mass that we find in the typical Catholic congregation. I also believe that every Catholic bishop and priest should read this book. Neuhaus brings with him a unique perspective. He knows what life in Protestantism is like. He has experienced it in one of its theologically strongest expressions and he has also witnessed the devastation that the embrace of modernity and revisionism can bring to the life of the Church. He knows why it is of vital importance to humanity that the Catholic Church be Catholic. All attempts to imitate liberal Protestantism can only result in the secular enculturation of the Catholic Church and betrayal of the gospel: "The Protestant principle, as we know from sad experience, is so protean and subject to variation that it results either in gutting the tradition or in creating new traditions around which further schisms are formed. Theology that is not in service to `the faith once delivered to the saints' (Jude 3) will, in time, turn against the faith once delivered to the saints. Ideas that are not held accountable to `the Church of the living God, the pillar and bulwark of truth' (1 Timothy 3:15) will, in time, become the enemy of the truth." Neuhaus yearns for a renewal of Catholic liturgy. He grieves over the evacuation of the Western rite and despises the breezy, superficial pop-liturgy that has become so popular. But he has no nostalgia for the Latin Mass. He prays for a liturgy in English that truly honors God and moves us into mystery and awe. Oh, if only the bishops and priests of the Catholic Church in America would attend. Catholic trul

Father Richard John Neuhaus writes the English language with power and grace and the occasional barb, well directed at, um, barbarians. That is what I mean by "splinter." But more, by "splinter," I mean what Father Neuhaus implies on pp. 24-26, which is that the splinter of truth, at least occasionally, ought to penetrate our precious skins and make us very uncomfortable. We are called to be saints, and we ought to be uncomfortable with any moral attainments short of or tangential to that. Catholicism, then, is a splinter needling us, not to be "nice" (see p. 109), but to be holy and to serve the cause of truth. But "truth," we are told by our society, is a silly word and an even sillier concept, for "truth" conveys the ideas of authority, of standards, of moral certitude. And the world tells us that all we have are preferences (see p. 145). You prefer chocolate; I prefer vanilla; you prefer partial-birth abortion; and I prefer babies' births. It's all relative, isn't it (see p. 146)? But no, it isn't, Father Neuhaus insists. Christ is not only the Way, the Truth, and the Life, He has a bride, the Church, which "subsists" in the Catholic Church (pp. 20-21). The Catholic Church must be countercultural (pp. 149) and "call the world home" (p. 154), but, instead, too often its bishops and priests have not been true to their vows of fidelity (159), leading, tragically and criminally, to sexual abuse and--we must never forget it--to the imperilment of souls. Three weeks ago, I heard a homily in which a priest said he could not deal with the notion of "pray, pay, and obey"--the clever little way of attacking orthodoxy. Except, of course, that we are to "pray without ceasing" (1 Th 5:17); to provide "for the material needs of the Church" (CCC 2043); and to form our consciences "in conformity with the true [that word again!] good willed by the wisdom of the Creator (CCC 1783; cf. 407-408, 892, 1740, 1783, 1811, 2039). This same priest, after suggesting in a homily that obedience is an outdated idea, was stunned at a subsequent penance service that only a dozen or so people bothered to show up. Some of the "wreckovations" (p. 114) in the Church after (not because of) Vatican II (p. 140) involve the profoundly unbiblical notion that there is no sin any more (pp. 127, 130): whew! I'm glad we have put that behind us, sparing us--so some say--the need for admonitory homilies and other unpleasantries. But "love without truth is blind and truth without love is empty," says Father Neuhaus, acknowledging Pope Benedict (p. 237). The Church must always, always, always speak truth to power (cf. p. 239), and that means offending our sensibilities, making us uncomfortable, disturbing our moral slumbers, and disabusing us of the little lies--and the big lies--which fill our days but corrupt our souls (cf. Jn 12:43, Gal 1:10, 1 Th 2:4). Catholics have learned the trick of being popular, of being acceptable, of being "American Catholics." Father Neuhau

A book very well written by one of America's more articulate commentators on the subject of religion and public life. A Lutheran priest before converting to Catholicism in 1990, Neuhaus is uniquely situated to present a personalized perspective of the conflicts that have raged within the Catholic Church for the past five decades. The book begins and ends in Rome, in April 2005, with the funeral of Pope John Paul II and the election of Pope Benedict XVI. Neuhaus then discusses his conversion to the Catholic Church, the theological background of the Lutheran Church in which he was raised, the Second Vatican Council and various failures of leadership within the Church following Vatican II. The discussion frequently returns to the subjects of primacy of conscience, concerted efforts to undermine the teaching power of the Magisterium and the more than twenty-six year effort of John Paul II (Neuhaus calls him "John Paul the Great") to implement the determinations of the Council in the face of opposition by certain Catholic theologians and the public news media. Neuhaus adopts the words of St. Ignatius of Loyola that "we should think with the Church," which helps put into perspective that the Church must be judged over a span of centuries and not just within the lifetime of any one individual or group of individuals. He supports his views in clear language, often supported by references to recognized Church fathers, such as Aquinas, Augustine and Ignatius. In response to those persons who would define a large number of American Catholics as being outside the Church, Neuhaus says, "That is a Protestant way of thinking, and I decline to go along with it. I did not become a Catholic in order to be a Protestant." He argues that, despite the conflicts, there is a continuing and identifiable community that is the Catholic Church. The book concludes with Neuhaus' notes taken while he was co-host of the EWTN network television coverage of the conclave that elected Pope Benedict XVI. Readers will not be surprised to find that Neuhaus' discussion of the conflicts within the Church continues through his Rome Diary. It is a very interesting presentation of a complex subject.