Hostname: page-component-848d4c4894-hfldf Total loading time: 0 Render date: 2024-05-01T16:13:09.679Z Has data issue: false hasContentIssue false

Theological, Sociological and Historical Factors Influencing the Evangelical Turn in Contemporary Catholicism

Published online by Cambridge University Press:  01 January 2024

Richard M. Rymarz*
Affiliation:
St Joseph's College, University of Alberta, Canada

Abstract

Theological, historical and sociological factors help explain the evangelical turn in contemporary Catholicism. Theological factors considered here are an emphasis on evangelization as something of the Church's very nature and not just an activity that it does. This sits well with an ecclesiology that stresses the Church as a communion of disciples of Jesus. Three historical factors are raised all of which result in a more evangelical expression of Catholicism. These are a greater tension between the culture of the Church and wider culture. A renewed emphasis on conversion with a Christological focus and a greater emphasis on scripture in the life of the church. In sociological terms, a more evangelical Catholicism is evident in the movement away from a socialization model of religious affiliation to one which emphasizes choice, the religious consumer and a range of options. In this environment the Church must put more emphasis on evangelical proclamation as a way of pastoral outreach. A more evangelical Catholicism is seen as a general principle without being closed to other types of expression.

Type
Original Articles
Copyright
Copyright © The author 2009. Journal compilation © The Dominican Council/Blackwell Publishing Ltd. 2009

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 Dulles, Avery, “at”, America, 2/1/1992, 166 (3), 5264 at 58Google Scholar.

2 This is a point made by a number of authors see, for example, Fournier, Keith A. with Watkins, William D., A House United? Evangelicals and Catholics Together (Colorado Springs: NavPress, 1994), 143Google Scholar.

3 Bebbington, David W., Evangelicalism in Modern Britain, (London: UnwinHyman, 1989), 217Google Scholar.

4 Kellstedt reported lower figures for Catholic who profess strong evangelical beliefs, Kellstedt, Lyman, ‘Simple Questions, Complex Answers: What do we Mean by Evangelicalism? What Difference Does it Make?’ Evangelical Studies Bulletin, 1995, 12(2), 14Google Scholar.

5 Noll, Mark A., American Evangelical Christianity, (Malden, Mass: Blackwell, 2001), 3436Google Scholar.

6 Mansfield, Patti Gallagher, As by a New Pentecost: The Dramatic Beginnings of the Catholic Charismatic Renewal, (Ohio: Franciscan University Press, 1992)Google Scholar.

7 Cordes, Paul Josef, Call to Holiness: Reflections on the Catholic Charismatic Renewal, (Collegeville, Minnesota: Liturgical Press, 1997)Google Scholar.

8 Dulles, Avery, Church, Ministry, and Sacraments in Catholic-Evangelical Dialogue, in Thomas P. Rausch (Ed), Catholics and Evangelicals: Do They Share a Common Future? (Downers Grove, IIIinois: InterVarsity Press, 2000), 101122Google Scholar, at 101–102.

9 Evangelicals and Catholics Together began as an informal initiative of Charles Colson Richard John Neuhaus. The group has served as a meeting place for those interested in greater collaboration and has produced a joint policy statement such as, ‘The Christian Mission in the Third Millennium’ and ‘The Gift of Salvation’. For an overview of the origins and goals of this group see, Colson, Charles and Neuhaus, Richard John, Evangelicals and Catholics Together: Towards a Common Mission, (Dallas: Word, 1995)Google Scholar.

10 For an excellent overview of Evangelical beliefs see, Noll, Mark A., American Evangelical Christianity, (Malden, Mass: Blackwell, 2001), 5667Google Scholar.

11 Smith, Christian, American Evangelicalism: Embattled and Thriving, (Chicago: The University of Chicago Press, 1998), 5166CrossRefGoogle Scholar. Differences between Evangelicals and Fundamentalists are less striking in terms of religious vitality but centre more on the ritualization of belief and practice in Fundamentalist churches.

12 These include papal infallibility, Mariology, purgatory, the role of works in salvation, the Apocrypha, and transubstantiation. Geisler, Norman and MacKenzie, Ralph E., Roman Catholics and Evangelicals: Agreements and Differences, (Grand Rapids, Michigan: Baker Books), 157331Google Scholar.

13 For a discussion of some of the characteristic features of evangelicalism see Marsden, George M., “Fundamentalism and American Evangelicalism”, in Dayton, Donald W. and Johnson, Robert K., (Eds), The Varieties of American Evangelicalism, (Downers Grove III: InterVaristy Press, 1991), esp. 3157Google Scholar.

14 So large is this gap that the authors argue that the groups are “too estranged for alliance”, Greeley, Andrew and Hout, Michael, The Truth about Conservative Christians: What They Think and What They Believe, (Chicago: The University of Chicago Press, 2006), 72CrossRefGoogle Scholar.

15 McBrien has quipped, “there are sometimes sharper divisions within the Roman Catholic Church than there are between certain Catholics and certain Protestants”, McBrien, Richard P., “Roman Catholicism: E Pluribus Unum”, in Douglas, Mary and Tipton, Stephen M. (Eds), Religion and America: Spirituality in a Secular Age, (Boston: Beacon, 1983), 181Google Scholar.

16 Scott, David Hill, ‘Evangelicals and Catholics Really Together in Poland’, 1975–1982”, Fides et Historia, 2002, 34(1), 89109Google Scholar.

17 Decree on the Church's Missionary Activity, Ad Gentes, in Flannery, Austin (Ed), Vatican Council II. The Sixteen Basic Documents, (Northport, N.Y: Costello Publishing Company, 1996), 25Google Scholar.

18 AG, 2. The New Dictionary of Theology notes that in recent times the discussion of mission has been closely connected with evangelization and “a distinction between the two is often seen as formal and arbitrary, The New Dictionary of Theology, Komonchak, Joseph A., Collins, Mary, Lane, Dermot A. (Eds), (Wilmington, Delaware: Michael Glazier Inc, 1987), 664668Google Scholar. An example on how the terms are used almost interchangeably Evangelii Nuntiandi names evangelization as the essential mission of the Church, see EN, 18.

19 Brechter, Suso, ‘Decree on the Church's Missionary Activity’, in Vorgrimler, Herbert (Ed), Commentary on the Documents of Vatican II, (Montreal: Palm Publishers, 1987), Vol IV, 87183Google Scholar.

20 Paul VI, Apostolic Exhortation, On Evangelization in the Modern World, Evangelii Nuntiandi, (Washington DC: United States Catholic Conference, 1975)Google Scholar.

21 EN,5.

22 Rausch, Thomas P., Catholicism at the Dawn of the Third Millennium, (Collegeville, Minnesota: Liturgical Press, 1996), 55Google Scholar.

23 This type of hierarchical distinction was one feature of Catholicism that many Protestants found unattractive.

24 John Paul II, Encyclical Letter, Redemptor Hominis, (Washington DC, United Statures Catholic Bishops Conference, 1970), 21Google Scholar.

25 LG, 9.

26 Avery R. Dulles, ‘Evangelizing Theology’, First Things, 1996, March 27–32, at 28.

27 Fournier, Keith A., Evangelical Catholics: A Call for Christian Cooperation to Penetrate the Darkness with the Light of the Gospel, (Nashville: Nelson, 1990), 24Google Scholar.

28 George, Timothy, ‘Towards an Evangelical Ecclesiology’ in Rausch, Thomas P. (Ed), Catholics and Evangelicals: Do They Share a Common Future, (Downers Grove, IIIinois: InterVarsity Press, 2000), 122148Google Scholar.

29 Brown, Harold O., ‘Proclamation and Preservation: The Necessity and Temptations of Church Traditions’, in Cutsinger, James S., (Ed), Reclaiming the Great Tradition: Evangelicals and Catholics Together: Towards a Common Mission, (Dallas: Word, 1995), 81Google Scholar.

30 The Greek word koinonia appears 19 times in the New Testament, Catholics often translate this as communion and Evangelicals prefer fellowship. Catholic Church, World Evangelical Alliance, Church, Evangelization and Koinonia”, Origins, 2003, 33(19), 311.Google Scholar

31 For a fuller discussion see, Robeck, Cecil M. and Sandidge, Jerry L., ‘The Ecclesiology of Koinonia and Baptism: A Pentecostal Perspective,’ Journal of Ecumenical Studies, 1990, 27(3), 514523Google Scholar.

32 Brown, Harold O., The Protest of a Troubled Protestant, (New Rochelle: Arlington House, 1969), 255Google Scholar.

33 One interesting manifestation on a more evangelical mindset amongst Catholics in recent times is the increased use of what have traditionally been seen as Protestant hymns in Catholic worship, see Felicia Piscitelli, Appendix III: Hymns in Roman Catholic Hymnals”, in Mouw, Richard J. and Noll, Mark A. (Eds), Wonderful Words of Life: Hymns in American Protestant History and Theology, (Grand Rapids: Eerdmans, 2004), 269272Google Scholar.

34 Routhier, Gilles, ‘Finishing the Work’, in Alberigo, Giuseppe and Komonchak, Joseph A. (Eds), History of Vatican II, Vol 5, (Netherlands: Peeters Publishers, 2005), 49143Google Scholar.

35 For a discussion of the place of the Church in contemporary Europe see, Ratzinger, Joseph, Turning Point for Europe: The Church in the Modern World-Assessment and Forecast, (San Francisco: Ignatius Press, 1994), 145170Google Scholar.

36 O'Shea, William M., The Lion and the Lamb: Evangelicals and Catholics in America, (New York: Oxford University Press, 2004), 247289CrossRefGoogle Scholar.

37 Turner, James, ‘The Evangelical Intellectual Revival’ in Turner, James (Ed), Language, Religion, Knowledge: Past and Present, (Notre Dame: University of Notre Dame Press, 2003), 127141Google Scholar.

38 Smith and Denton describe as one of the dominant beliefs of teenagers as Moralistic Therapeutic Deism (MTD). This belief is in essence sees religion as a moral system which at its best generates behaviours that benefit the individual. Smith, Christian and Denton, Melinda Lindquist, Soul Searching: The Religious and Spiritual Lives of American Teenagers, (New York, Oxford University Press, 2005), 162170CrossRefGoogle Scholar

39 Packer, James I., “Foreword to George Carey, A Tale of Two Churches: Can Protestants and Catholics Get Together? (Downers Grove, IL: InterVarsity Press, 1985), iiGoogle Scholar.

40 See for example, John Paul II, Encyclical Letter, Redemptoris Missio, in Miller, J. Michael (Ed) The Encyclicals of John Paul II, (Huntington, Indiana; Our Sunday Visitor Inc, 1996)Google Scholar, esp 42–45.

41 Moberg, David O., “Fundamentalists and Evangelicals in Society”, in Wells, David F. and Woodbridge, John D. (Eds), The Evangelicals: What they Believe, Who They Are, Where They are Changing, (Nashville: Abingdon, 1975), 140145Google Scholar.

42 Benedict, XVI, “Eucharist: Setting Transformations in MotionOrigins, 2005, 35, 202204Google Scholar.

43 Suenens, Leon Joseph, A New Pentecost? (New York: Seabury Press, 1975), 59Google Scholar. Suenens, Archbishop of Mechelen-Brussel, a leading “progressive” cardinal at the Second Vatican Council frequently endorsed Catholic Charismatic groups – see obituary published in May-June 1996 issue of the ICCRS Newsletter.

44 Benedict XVI, Address to the Clergy of Rome, Basilica of St John Lateran, Friday, 13 May 2005, obtained from http://www.vatican.va/holy_father/benedict_xvi/speeches/2005/may/documents/hf_ben-xvi_spe_20050513_roman-clergy_en.html, on 14/12/2007.

45 Newman, John Henry, Apologia Pro Vita Sua, (New York: Image Books, 1956), 125Google Scholar. Newman also makes a distinction between notional and real assent. Real assent, which has some parallels to religious conversion, leads to action, involves the imagination and his life shaping. For a fuller discussion of this idea see Newman, John Henry, An Essay in Aid of a Grammar of Assent, edited and with introduction and notes by Ker, Ian T., (New York: Oxford University Press, 1985)Google Scholar.

46 Wesley, for example, despite being an Anglican minister, dates his conversion to true Christianity to the Aldersgate experience where he became aware of Christ as his personal saviour who would forgive his sins. Heitzenrater, P., Wesley and the People called Methodist, (Nashville: Abingdon Press, 1995), 1237Google Scholar.

47 Basil Meeking and Stott, John, (Eds), The Evangelical Roman Catholic Dialogue on Mission 1977–84, (Exeter, U.K.: Paternoster Press, 1984)Google Scholar.

48 Fournier, Keith A. with Watkins, William D., A House United? Evangelicals and Catholics Together (Colorado Springs: NavPress, 1994), 143Google Scholar.

49 For an account of difference in interpreting scripture see Packer, James J., ‘The Bible in Use: Evangelicals Seeking Truth from Holy Scripture”, and Francis Martin, “Reading Scripture in the Catholic Tradition Sense’, in Colson, Charles and Neuhaus, Richard John, (Eds), Your Word is Truth: A Project of Evangelicals and Catholics Together, (Grand Rapids, Michigan: William B. Eerdmans, 2002), 5978, 147–168Google Scholar.

50 Although this is not a post conciliar phenomenon. The encyclicals, for example, of Leo XIII, pope from 1878 to 1903, and Pius XI (1922–1939), make ample use of scripture.

51 This sacred tradition, therefore, and Sacred Scripture of both the Old and New Testaments are like a mirror in which the pilgrim Church on earth looks at God’, Dogmatic Constitution on Divine Revelation, Dei Verbum, in Austin Flannery (Ed), Vatican Council II. The Sixteen Basic Documents, (Northport, N.Y: Costello Publishing Company, 1996), 7.

52 Roof, Wade Clark and McKinney, William, American Mainline Religion: Its Changing Shape and Future, (New Brunswick, N.J.: Rutgers University Press, 1987), esp. 21–67Google Scholar.

53 Cooper suggests that the attitude at the Council, as reflected in Gaudium et Spes, reflected the cultural optimism of the 1950's rather than the more turbulent 1960's. Austin Cooper, ‘Vatican II – The Context’, The Australasian Catholic Record, 2003, 80(3), 334–342, at 342. Dulles makes a similar point when he comments, “by their tone, if not their content, the council documents exuded optimism and perhaps raised unrealistic expectations”. Avery Dulles, ‘Vatican II: Substantive Teaching: A Reply to John O’Malley and Others’, America, March 31 2003, 14–17, at15.

54 The following give an indication of the breadth of research confirming this point. Hill, Michael and Bowman, Richard, ‘Religious Adherence and Religious Practice in Contemporary New Zealand’, Archives de Sciences Sociales des Religions, 1985, 59, 91112CrossRefGoogle Scholar; Bibby, Reginald W., ‘Religionless Christianity: A Profile of Religion and Convergence the Canadian 80s’, Social Indicators Research, 198, 2, 169181Google Scholar; Hamberg, Eva M., ‘On Stability and Change in Religious Beliefs, Practice and Attitudes: A Swedish Panel Study’, Journal for the Scientific Study of Religion, 1991, 30, 6380CrossRefGoogle Scholar.

55 Appleby, R. Scott, ‘Decline or Relocation? The Catholic Presence in Church and Society, 1950–2000’, in Tentler, Leslie Woodcock, (Ed) The Church Confronts Modernity: Catholicism since 1950 in the United States, Ireland & Quebec, (Washington DC: The Catholic University of America Press, 2007), 208238Google Scholar.

56 O’Brien, David J., Public Catholicism, (New York: Macmillan, 1989), 242252Google Scholar.

57 Tuohy, David and Cairns, Penny, Youth 2K, (Dublin: Marino Institute of Education, 2000), 4849Google Scholar

58 D’Antonio, William V., Davidson, James V., Hoge, Dean R. and Gautier, Mary, American Catholics Today: New Realities of Their Faith and Their Church, (New York: Rowman and Littlefield, Gautier), 149150Google Scholar. For a more detailed discussion of consumer culture see Slater, David, Consumer Culture and Modernity, (Cambridge: Polity, 1997), esp., 8–28Google Scholar.

59 Bauman, Zygmunt, Imitations of Postmodernity, (London: Routledge), 222225Google Scholar. Crawford, Marissa and Rossiter, Graham, Reasons for Living: Education and Young People's Search for Meaning, Identity and Spirituality-A Handbook, (Camberwell, Vic: ACER, 2006), 181192Google Scholar. Metzger, Paul Louis, Consuming Jesus: Beyond Race and Class Divisions in a Consumer Church, (Grand Rapids, Michigan: William B. Eerdmans, 2007), esp. 13–39Google Scholar. One of the earliest uses of the concept was by Kavanaugh, Kavanaugh, John F., Following Christ in a Consumer Society, (Maryknoll, NY.: Orbis Books, 25th Anniversary Edition, 2006)Google Scholar. This was first published in 1981.

60 Mason, Michael, Singleton, Andrew and Webber, Ruth, The Spirit of Generation Y: Young People's Spirituality in a Changing Australia (Melbourne: John Garrett Publishing, 2007), 255272Google Scholar.

61 Amongst Gen Y Catholics the percentage decline is 21% in the five-year period between the 1996 and 2001 census. Mason et al, Gen Y, 75–76. Of the entire sample 46% of Gen Y were classified as traditional Christian, 28% secular, 17% new age and 9% other.

62 Mason et al, Gen Y,142.

63 Mason et al, Gen Y, 134.

64 Neitz, Mary Jo, Charisma and Community: A Study of Religious Commitment within the Charismatic Renewal, (New Brunswick: Transaction Books, 1987), 257258Google Scholar.

65 Smith, American Evangelicalism, 118–119.

66 Prowse argues what is required is a greater alignment of the Church as shepherd and Church as fisherman missionary paradigms. The fisherman paradigm is more centred on outreach and proclamation. Christopher Prowse, Current Perspectives on Evangelization in the Catholic Church, paper given at Australian Catholic University Melbourne Campus 1ST November 2006.

67 Bibby, Reginald W., Restless Churches: How Canada's Churches can Contribute to the Emerging Religious Renaissance, (Toronto: Novalis, 2004), 63Google Scholar.

68 Haughey, John C., ‘The Ethics of Evangelization’, in Rausch, Thomas (Ed), Evangelizing America, (New York: Paulist Press, 2004), 152171Google Scholar.