Chapter 1 - Why are Catholics Confused?

Who can deny that Catholics in the latter part of the twentieth century are confused? A glance at what has happened in the Church over the past twenty years is enough to convince anyone that this is a relatively recent phenomenon. Only a short time ago the path was clearly marked: either one followed it or one did not. One had the Faith–or perhaps had lost it–or had never had it. But he who had it–who had entered the Church through baptism, who had renewed his baptismal promises around the age of twelve and had received the Holy Ghost on the day of his confirmation–such a person knew what he had to believe and what he had to do.

Many today no longer know. They hear all sorts of astonishing statements in the churches, they read things contrary to what was always taught, and doubt has crept into their minds.

On June 30, 1968, at the close of the Year of Faith, His Holiness Pope Paul VI made a profession of the Catholic Faith, in the presence of all the bishops in Rome and hundreds of thousands of the faithful. In his introductory remarks, he put us on guard against attacks on Catholic doctrine which, he said, “give rise, as we regretfully see today, to trouble and confusion in many faithful souls.”

The same words crop up in an allocution of His Holiness Pope John Paul II on February 6, 1981: “Christians today, in large part, feel lost, perplexed, confused, and even deceived.” The Holy Father summarized the underlying causes of the trouble as follows:

“We see spread abroad ideas contrary to the truth which God has revealed and which the Church has always taught. Real heresies have appeared in dogma and moral theology, stirring doubt, confusion, rebellion. Even the liturgy has been harmed. Christians have been plunged into an intellectual and moral illuminism, a sociological Christianity, without clear dogma or objective morality.”

This confusion is seen everywhere–in conversations, in books, in newspapers, in radio and television broadcasts, in the behavior of Catholics, which shows up as a sharp decline in the practice of the faith as statistics reveal, a dissatisfaction with the Mass and the sacraments, a general relaxation of morals.

We naturally ask, therefore, what brought on this state of things? For every effect there is a cause. Has faith been weakened by a disappearance of generosity of soul, by a taste for enjoyment, an attraction to the pleasures of life and the manifold distractions which the modern world offers? These cannot be the real reasons, because they have always been with us in one way or another. The rapid decline in religious practice comes rather from the new spirit which has been introduced into the Church and which has cast suspicion over all past teachings and life of the Church. All this was based on the unchangeable faith of the Church, handed down by catechisms which were recognized by all bishops.

The faith was based on certitudes. The certitudes have been overturned and confusion has resulted. Let us take one example: the Church taught–and the faithful believed–that the Catholic religion was the one true religion. It was, in fact, established by God Himself, while other religions are the work of men. Consequently, the Christian must avoid all contact with false religions and, furthermore, do all he can to bring adherents of false religions to the religion of Christ.

Is this still true? Indeed it is! Truth cannot change–else it never was the truth. No new fact, no theological or scientific discovery–if there can be such a thing as a theological discovery–can ever make the Catholic religion any less the only means of salvation.

But now we have the Pope himself attending religious ceremonies in false religions, praying and preaching in the churches of heretical sects. Television conveys to the whole world pictures of these astonishing events. The faithful no longer understand.

Martin Luther–and I shall return to him later in these pages–cut entire nations off from the Church, pitched Europe into a spiritual and political turmoil which destroyed the Catholic hierarchy over wide areas, invented a false doctrine of salvation and a false doctrine of the sacraments. His revolt against the Church became the model for all revolutionaries after him who would throw Europe and the whole world into disorder. It is impossible to make Luther, as they want to do now after five hundred years, into a prophet or doctor of the Church, since he is not a saint.

If I read La Documentation Catholique¹ or the diocesan papers, I find there, from the Joint Catholic-Lutheran Commission, officially recognized by the Vatican, statements like this: “Among the ideas of the Second Vatican Council, we can see gathered together much of what Luther asked for, such as the following: description of the Church as ‘the people of God’ (a main idea of the new Canon Law–democratic, no longer hierarchic, idea); accent on the priesthood of all baptized; the right of the individual to freedom of religion. Other demands of Luther in his time can be considered as being met in the theology and practice of the Church today: use of the common language in the liturgy, possibility of Communion under two species, a renewal of the theology and celebration of the Eucharist.”

Quite a statement! Meeting the demands of Luther, who declared himself the resolute and mortal enemy of the Mass and of the pope! To gather together things requested by a blasphemer who said: “I declare that all brothels, murders, thefts, adulteries, are less evil than this abominable Mass!” From such an extravagant summary, we can draw only one conclusion: either we must condemn the Second Vatican Council which authorized it, or we must condemn the Council of Trent and all the popes who, since the sixteenth century, have declared Protestantism heretical and schismatic.

It is understandable that Catholics are confused by such a turn of events. But there are so many others! In a few years they have seen a transformation in the heart and substance of religious practices which adults have known from early childhood. In the churches, the altars have been demolished or replaced by tables, which are often portable and disappear when not in use. The tabernacle no longer occupies the place of honor: most of the time it is hidden, perhaps perched on a post, to one side. When it remains in the center, the priest turns his back to it during the Mass. Celebrant and faithful face each other and dialogue.
Anyone may touch the sacred vessels, which are often replaced by breadbaskets, platters, ceramic bowls. Laity, including women, distribute Communion, which is received in the hand. The Body of Christ is treated with a lack of reverence which casts doubt on the truth of transubstantiation.

The Sacraments are administered in a manner which varies from place to place; I will cite as examples the age for baptism and confirmation, variations in the nuptial blessing, introduction of chants and readings which have nothing to do with the liturgy–but are borrowed from other religions or a purely secular literature, sometimes simply to express political ideas.

Latin, the universal language of the Church, and Gregorian Chant have generally disappeared. All the hymns have been replaced by modern songs in which it is not uncommon to find the same rhythms as in places of entertainment.

Catholics have been surprised also by the sudden disappearance of religious garb, as if priests and religious were ashamed of looking like what they are.

Parents who send their children to catechism discover that the truths of the Faith are no longer taught, even the most basic: the Holy Trinity, the mystery of the Incarnation, Original Sin, the Immaculate Conception. Hence the feeling of profound disorientation: is all of this no longer true, out-of-date, passé? Christian virtues are no longer even mentioned. Where can you find a catechism speaking of humility, chastity, mortification? The Faith has become a fluid concept, charity a kind of universal solidarity, and hope is, above all, hope for a better world.

Novelties like these are not the kind which, in the human situation, appear at a certain moment in time, so that we get accustomed to them and assimilate them after an initial period of surprise and uncertainty. In the course of a human life, ways of doing things change. If I were still a missionary in Africa, I would go there by plane and no longer by boat–if, indeed, you could find a steamship company still in operation. In this sense, we can say that one should live in one’s own time; one is really forced to do so.

But those Catholics on whom they tried to impose novelties in the spiritual and supernatural order, on the same principle, realized it was not possible. You do not change the Holy Sacrifice of the Mass, the Sacraments founded by Jesus Christ; you do not change the truth revealed once and for all; you do not replace one dogma with another. The pages which follow try to answer the questions you are asking yourselves, you who have known another face of the Church. I shall try also to enlighten the young people born after the Council and to whom the Catholic community does not offer what they have a right to expect from it. I would like to address myself, finally, to the unconcerned and the agnostics, whom the grace of God will touch some day or another, but who by then may find the churches without priests, and a teaching which does not correspond to the needs of their souls.

Then there is a question which, by all evidence, interests everyone, if I can judge by the attention it gets in the general press, especially in France. (The journalists are also showing some confusion.) A few headlines: “Is Christianity Dying?” “Will Time Work Against the Religion of Jesus Christ?” “Will There Still Be Priests in the Year 2000?” These questions I hope also to answer, not with any new theory of my own, but relying on unbroken Catholic Tradition–unbroken, yet so neglected in recent years that to many readers it will seem no doubt like something entirely new.