When I wrote about my conversion in ‘How to be Catholic during your rebellious years’ (2021), I was only a year into rediscovering the faith. More than two and a half years later and it’s not surprising that I would tend to dissociate myself with ideas and manners of expression of the time, since I was still as I am now in the process of becoming more like Christ.
Lip-service ecumenism and dialogue
Upon discovering the truth that is Jesus and His Church, the tendency, like Israel reflecting on its chosenness among peoples, was to emphasize the utter privilege of Communion with Christ possible on Earth, but without having really contemplated on:
a. The providence of secular being secular
b. The popularly perceived folly of following Christ above all worldly things, for which my reactionary demonizing of my past loves was a little exaggerated and alienating
Those Gentiles
It didn’t occur to me that humanity had undergone many thousands of years of cultures for a reason, not just to homogenize everything into a general ‘one’ in union with Christ, but to celebrate these differences, the sinfulness of which could not be inherent.
Without this in mind, I tended to brush off the difference between people as something to be merely directed to some ‘God’ disconnected from our experiences, i.e. Docetism, rather than a God making use of all creation and the aspirations He gives them in fashioning His will.
To think that I was ready to just dispose of the over 20 years of my secularization, rather than take from this to better communicate the Gospel! Surely I can yet make use of my learnings on political economy and music, not to mention my love of certain media in the sci-fi/fantasy vein, in exploring the mystery of God and how all our unique experiences contribute to His plan.
Exiles
My blueprint for this comes from the experience of Israel as narrated in the Bible, of a people who over time were dispersed from their land, and whose extended influence no doubt made the Gospel easier to disseminate among a variety of peoples. If the Israelites only knew a strong united front, then the story of Jesus would primarily remain with the region of its origin, however relevant His message for all peoples.
It is also instructive to look at the Catholic-Orthodox schism and the Reformation, tragic as they are, but containing the means by which the Word becomes known to all. However many people have been drawn away from the Church, it also means greater engagement among peoples, including those whose underlying worldviews are heretical, that is, not in keeping with the Church’s understanding of Jesus’ being as completely human and completely divine.
Christ’s grace among unbelievers
We are also not to assume that such ‘godless’ people do not have God in their lives. The more we learn about grace, the more we realize that it is not only freely given to us believers, but it abounds even in those who would reject intellectually the notion that love is an actuality in true existence, embodied in God, those who would limit love to be a very efficient and advantageous means of biological evolution.
So as much as it appeared once that I was on the ‘right’ side for having assented to Catholic doctrine, I’ve become more aware of how little this actually means to becoming more Christ-like, or to recognize Christ in others.
When Jesus differentiates the love of unbelievers who love their kin, and those of Christians, this is not to suppose different kinds of love, but rather differences in openness of heart, to the love shared by believers and non-believers alike. Jesus pointed out the limits of most people’s love, to that of family or community, of which Christians must yet exceed.
Love must exceed the trads’
So from all this, I guess I’ve dropped from the ‘trad’ Catholicism I’ve been a fan of since my conversion, this armchair manner of speaking of right and wrong, divorced from the experience of ongoing sin. Not only is there no true community being built from simply watching agreeable videos on YouTube, but the message of Christ that we supposedly want to spread to the world, remains only among a certain personality type receptive to black-or-white statements, those who lurk by the spectrum of autism.
We do not challenge ourselves to cater to how each of our neighbors needs to hear, or feel, the love of Christ, instead giving the impression with all the focus on Latin and boring history of Church councils, that the suffering of Christianity necessarily involves the suffering of tedious theologizing.
If I were to write a book about being Catholic now, I would be more emphatic of the goodness of Gentiles, rather than muttering condescendingly after them, “Oh they know a thing or two, even without the fullness of the Catholic faith.”
Love
When we hear someone say “All you need is love,” we don’t have to qualify with, “… And Jesus is love, the greatest example of love.” It’s not like Jesus hasn’t been revealing Himself to others all this time. He has long been leaving with us the impression that love is truly what matters. We don’t have to hardsell people on love, which we’re all disposed towards anyway.
When it is time for someone to know love as the person of Jesus Himself rather than a nebulous godhead, that’s somewhat of a different matter from our being the persons Jesus needs us to be for this someone, which requires little formal theologizing. Being another’s neighbor need not involve always saying at the end, “Sin no more.” To be willing to accompany another without expectation or guarantee of their conversion, is no less a loving act than a more programmatic method.
(This is where the Fr. James Martin bashers depart)
The biggest change in my approach to being a follower of Christ then and now, would be my current emphasis on presence or abiding with, as a means of showing Jesus in other people’s lives. We don’t only focus on Jesus’ presence or how we have to abide in Him, but that we in the Church abide together in Him. Going to another in love of Christ has more purpose than ‘persuading’ another with the right argument. The right argument is no longer one that is the most logically sound, but the one that actually gets the truth to another. Barring the emergence of such an argument, we ought to be on the lookout for what we can learn about the faith from others.
Conclusion
My message to trads would be, the next few hundred years are going to be even weirder and more distancing from the prevailing Catholic theology. Will you take this as a sign to hammer down your convictions, essentially keeping communication approach the same, or realize that even we of the true faith have much to learn about the world and that this could come in our evangelistic dealings with others?
Evangelization must always be a part of the Christian life. To do it right, we have to not only focus on getting the message across, but to be receptive as well to what God is saying of Himself, of how His Spirit dwells in much of human activity. All of this is in keeping with Romans 11:11, where Saint Paul speaks of the Gentiles coming into Christ so as to make the Jews jealous and follow suit. The challenge of 21st-Century Christianity is, do we present our lives in Christ as something enviable to all, or as something to weird most people out?