The New (& the Old) Evangelization Reform and the tears of prophets, part 1

Dec 2, 2011

“Because zeal for your house has consumed me.”
-Psalm 69:10

Pope Benedict XVI coined the term, “The Reform of the Reform.” Sometimes the solution to problems needs refining and realignment. On the eve of the Sexual Revolution of the late 1960s, the Holy Spirit inspired the Second Vatican Council to convene from 1962 to1965. From the council came a return to the simplicity of Gospel truths so effectively communicated by the apostles and Church fathers. Yet in the midst of applying these principles of renewal in the years, the Church and her institutions were rocked by the rapid cultural changes that were taking place in society. So taken back by the abrupt changes in society and the confusion it caused, even within the Church, Joseph Ratzinger – now Pope Benedict XVI – said that the city of man was beginning to strike terror in their hearts! Indeed, Mass attendance, priestly and religious vocations plummeted. One can even proffer that what was gained by the Catholic Church doubling in size between 1940 and 1960, was lost between 1970 and 1990.

The transition from the old way of doing things to new ways made the Church vulnerable to the influence of secularism and to many misinterpretations about the transition itself. What the Church was left with in many of her venues was a watered-down faith which struggled to attract new converts and form cradle Catholics. This, of course, had to change. And to be sure, after the dust had settled it was clear that the fruits of the Second Vatican Council had not been fully applied.

It was then that then-Cardinal Ratzinger came up with, “The Reform of the Reform.” But 50 years is a long time. People – clergy and laity alike – got used to the new ways of how the affairs of the Church were being carried out. Going back to the founding principles, that is, from the era of the apostles and the Church fathers, and using them to give new life to the Church, is not only a difficult task but it comes at a high price. In years past, pressing forward amid opposition, resistance and misunderstanding was the cause of many tears shed by prophets and holy reformers.

Take, for instance, Pope St. Gregory VII. He was a great reformer of the Church a thousand years ago (1073-85 A.D.). In order that the fruits of the vineyard might grow more abundantly, this holy Pope realized that the weeds had to be pulled out by the root. The weeds, just to name of few, were state officials controlling the elections of Popes and bishops, simony (the selling of offices) and more specifically, sexual abuse within the priesthood. This latter vice had reached epidemic proportions in his day. And to be sure, the purification of the Church, he found out, was a painful but necessary process.

On Jan. 22, in the year 1075 A.D., he wrote a letter to St. Hugo, Abbot of Cluny, expressing his anxiety and toil that was daily afflicting him in his role as the Head of the Catholic Church. He writes, “If it were possible, I should greatly desire you to understand fully what anxiety oppresses me, what toil renewed day by day wearies and disturbs me by its increasing burden, so that your brotherly sympathy might incline you toward me and cause you to pour out your heart in flood of tears before God, that Jesus, the man of poverty, through whom all things were made and who is ruler over all, might stretch forth his hand and deliver me from my misery with his wonted mercy.”

The Holy Father continues in his lament: “Often I have besought him, according to his word, that he would either take me out of this life or show favor to our common mother (the Church) through my service. Yet up to the present time he has not delivered me from my great suffering nor has my life been of value, as I had hoped, to that mother in whose chains he had bound me.” Indeed, a heavy Cross was laid upon the shoulders of St. Gregory VII; sometimes, as is evident from his letter, his trials overwhelmed him.

Tears had streamed down the cheeks of many prophets and reformers as they looked upon God’s people in disarray. In order to reform and make things better, in any given situation, whether it be the Catholic Church or even one’s nation, the prophet must be willing to shed tears, to experience loneliness and to make himself vulnerable to hate. Quite often, in the Bible and in the lives of the Saints, such adversity was the very instrument our Lord used to bring about something new, something better from something bad. Every prophet or reformer had his or her Good Friday; not just once, but many times throughout a life time. And it is the willingness on the part of the Christian, with the motive of glorifying God and saving souls first and foremost which is that pleasing aroma to the Lord; but not only to the Lord but to those that are seeking him. As. St. Paul said, “For we are the aroma of Christ for God among those who are being saved...” (II Corinthians 2:15-16)