Books Young and faithful to recent orthodoxy
THE NEW FAITHFUL: WHY
YOUNG ADULTS ARE EMBRACING CHRISTIAN ORTHODOXY by Colleen
Carroll Loyola Press, 320 pages, $19.95 |
Reviewed by THOMAS P.
RAUSCH
Colleen Carroll, an award-winning journalist for the St. Louis
Post-Dispatch now doing a doctorate in philosophy at St. Louis University,
has written a book with the provocative title, The New Faithful: Why Young
Adults Are Embracing Christian Orthodoxy. In it she argues that a growing
number of young Americans, both Catholic and Protestant (with a parallel
movement among young Jews), are forsaking the liberalism and religious
relativism of their parents generation and turning to a more traditional
Christianity, which she calls simply orthodoxy.
Supported by a Phillips Journalism Fellowship, Carroll spent a
year interviewing these young adults, mostly bright, articulate students or
young professionals, in colleges, campus ministries, and conference centers
across the country. Her book recounts their stories.
These are young people who want answers. They are basing their
identity on the traditional beliefs of their faith communities, adhering to the
traditional morality and religious devotions of those communities.
Rejecting the self-description of many of their peers as spiritual but
not religious, they are searching for churches that combine deep faith
with genuine community and welcome guidance from traditional sources of
authority, including Pope John Paul II, whom they admire for his uncompromising
teaching.
Many are converts, or have had the experience of rediscovering
their faith as young adults, or are reverts returning to
Catholicism as evangelical Catholics after becoming involved in
other churches. They see themselves as taking a stand against the relativism of
the dominant secular culture, and are willing to make the sacrifices demanded
by their faith commitments.
With one out of four the children of divorced parents, Carroll
suggests that they are part of a new sexual revolution that prizes chastity.
They reject sex before marriage and abortion and oppose homosexual activity
while insisting that homosexuals have the right to be treated as equals.
While Carrolls book has been welcomed in evangelical circles
and praised by Catholic church authorities, it has generally not been well
received by progressive Catholics. I do have some questions about how
representative of young Catholics her book is. National studies by sociologists
do not seem to support her argument.
Sociologist William DAntonio of The Cath-olic University of
America in Washington, for example, indicates that young Catholics re-main
committed to the churchs sacramental system and to its concern for social
justice, though most look to their own conscience in the area of sexuality
rather than to the magisterium. Carrolls subjects are mostly an elite --
university students and well-educated young professionals. What she is
de-scribing is a subgroup.
Nevertheless, commentators like Sr. Katarina Schuth, Fr. Robert
Schreiter, William Port-ier, and Jesuit Fr. John Kavanaugh have noted a
different attitude among many young Catholics today, particularly among those
preparing for leadership roles or taking a more active role in the
churchs life. Other theologians have confirmed to me that their graduate
students are familiar with conservative authors, Catholic
apologists like Scott Hahn, Mark Shea and Patrick Madrid, whose works their
professors wouldnt dream of reading.
My main difficulty with Carrolls book is the narrow way in
which she construes orthodoxy. While she cites G.K. Chestertons equation
of orthodoxy with the Apostles Creed and the general historic
conduct of those who heed such a creed early in her book, she herself
tends to identify orthodoxy with the most conservative expressions of
contemporary Catholicism, with religious communities such as the Legionaries of
Christ, Regnum Christi and Opus Dei, with traditional expressions of piety such
as kneeling at the consecration, eucharistic adoration and Latin Masses, and
with homeschooling.
She assumes that neoconservative Cath-olic institutions like the
Franciscan University of Steubenville and Thomas Aquinas College in California
are explicitly orthodox, while other Catholic colleges and
universities are not. While many Catholic students today are more traditional,
including in their devotional interests, Kavanaugh wisely remarks that this may
be due to the fact that the new faithful have found a more
welcoming embrace from the right arm of the church than from the left.
Carrolls narrow construal of orthodoxy is regrettable, as it
risks freezing the tradition in a moment of time, namely the recent past,
rather than recognizing that the great tradition is a living tradition that
often reshapes its practice, theological language and life as it continues to
reflect on the mystery from which it lives. Though she warns in her final
chapter about the danger of these young adults being co-opted by conservative
factions, her identification of orthodoxy with a narrow traditionalism will
probably lead many readers to dismiss the importance of what she has noted,
that a new generation is coming into positions of leadership with an agenda
quite different from the reconstructionist, liberal agenda of the Vatican II
generation.
There are many young Catholics today who share a concern for the
ecclesial identity, moral clarity, evangelization and transformation of culture
that Carroll describes, but who also recognize the need for the renewal of
ecclesial structures and for the exercise of authority in a more inclusive
way.
Jesuit Fr. Thomas P. Rausch is T. Marie Chilton Professor of
Catholic Theology at Loyola Marymount University in Los Angeles.
National Catholic Reporter, February 28,
2003
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