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While we’re all waiting for Iacobus to write up his report about yesterday’s pilgrimage, I thought I’d post something that I’ve been pondering regarding life in a Catholic parish. I believe that I and others have already observed on this blog that Catholic parishes tend to lack the sort of vitality and sense of community that can be found in many other churches. It’s ironic, given that community-building is supposed to be one of the strengths of Vatican II, but this was one of the things I hated most about Catholic churches when I first began attending Mass. Of course, most people here will likely agree that the community should not be the focus *of the Mass itself.* But the weakness of Catholic commnities is a serious problem. It makes it much easier for those weak in the faith to fall away, and for those whose commitment is stronger, it makes life more difficult and lonely. Families have less sources of support, and young people are more likely to marry outside the faith. I could go on about the hazards, but it might be better just to ask: how can things be improved?
For me, the most natural thing is to consider this problem in light of the Mormon communities in which I grew up. Let me just draw out some of the contrasts, to make clear why Catholic parishes seemed so inhuman to me when first I began to investigate the faith. For a Mormon, one’s ward (similar to a parish) is generally one’s primary community. Walking into church and seeing someone I didn’t know would raise curiosity: is it a new family in the ward? A visiting relative? In Catholic churches, by contrast, most people didn’t even seem to know one another’s names, and a stranger certainly occasioned no comment. Further, a Mormon church is buzzing with some kind of activity almost every night of the week. There are events for the men, for the women, for the youth, for the children, and every month or so something for everybody together; they have sports teams, scouting, aerobics classes, service projects, theatrical productions and dances. At the Catholic parishes I found, it seemed like you could probably list all such events for the entire year on a single sheet of paper. In some, a half-sheet would suffice. And unsurprisingly, the support networks suffer accordingly. In the bulletin of the parish a block away from my apartment, they remind parisioners to contact the parish office if they or their loved ones are hospitalized. A Mormon bulletin would never need to run such an announcement, because on all such significant occasions (birth, death, serious illness, etc.) the news would quickly spread around by word of mouth, and the women would immediately be signing up to bring meals to the family for several days, and home teachers (every person or family has two home teachers assigned to visit them regularly and help with special needs) would be stopping by and offering services, and in some cases the bishop would be offering financial assistance from a general fund regularly collected to help members in times of need.
Now, to be honest, my understanding of Catholic parishes is still fairly slight. I’ve never been a normal Catholic parishioner; since my baptism, I have formally been a member of St. Michael’s parish in Scranton, but since that’s a 2-hour drive away from here, regular involvement in parish life isn’t very possible. (Although, Dr. A and I did play in the parish softball game last August, and found that quite enjoyable!) So all should feel free to enlighten me when I show my ignorance. It seems to me, however, that things could be improved just by encouraging more members to do service for the parish.
In a Mormon ward, nearly every able adult has what is called a “calling.” A calling is basically just a job, but they give it a fancy name to capture the sense that Catholics attach to words like “vocation” and “chrism.” You are explicitly asked to take on a calling, usually by your bishop, and a special blessing is given to help you in the task. Callings span the spectrum in terms of the work required and the authority invested. Since Mormons have no set clergy, every position in the ward is held by an unpaid layman, from the bishop (head of the ward) down to the people who print programs or coach the girls’ volleyball team. Although one is permitted to refuse a calling, Mormons feel themselves obligated to serve the ward in whatever way is needed. It is patently obvious that the ward cannot function without members’ constant contributions, so people can enjoy the knowledge that they really are needed. The LDS hierarchy reinforces this with an exhortation that is quite often heard in Mormon churches: “Magnify your calling.” In other words, do your job as well as you possibly can, to make a real contribution to your ward.
Of course, one reason this system works is that the callings that involve the most work are generally also ones with the most prestige or authority. A bishop, in many ways, takes on a second unpaid job for the years that he serves, but it’s quite an honor to him and his family when he is chosen. Similar things could be said of other particularly important positions. Mormons also use callings as a way of integrating people into the ward. When a new family moves in, or when someone converts, he is quickly given a calling. It helps newcomers to get to know people, and makes them feel like active, useful, contributing members of the community. I always thought this was quite clever.
My question is: why can’t Catholics do more of this? Instead of asking for volunteers, the parish priest could simply ask people to do things. “I thought you’d be the perfect person for this.” “I could really use your talents for that.” It’s much more flattering to be asked than to volunteer. Newcomers or shy people, even if they are too timid to put themselves forward, might be pleased to be noticed in that way.
But priests can’t be more proactive about asking people to do things unless the people are prepared to cooperate. Catholics would have to change their attitudes about parish service. Most Catholics seem to see parish involvement as something similar to getting a volunteer job at the Humane Society or at Birthright. It’s a good and meritorious thing to do, but probably not obligatory. I presented my thoughts on this subject to Fr. Gismondi (mentioned in the post below) a few weeks ago, and he said that parish priests do sometimes ask people to do jobs for the parish… but often it’s fairly clear that the people, even if they accept the job, are reluctant or resent the loss of time. No doubt that happens sometimes in Mormon wards too, but the perspective is quite different; as I said, it is more or less *assumed* that you should have a calling most of the time, and that you’ll probably get time-consuming ones periodically through your life. Getting a new calling might often be seen as something exciting.
Would it help if we simply talked more about parish involvement as an obligatory thing? I don’t think I’ve ever heard it mentioned in any Catholic homily or in my catechesis, whereas in Mormon wards you hear about it constantly. Would it help, also, to stress more the importance of using laypeople’s different abilities and gifts for the Church? People are much more ready to help when they feel that they’re needed, valued, and part of something. Traditionalists may be relucatant to start talking this way because they don’t like to detract attention from the special character of the priest; however, properly understood, the vocation of the priest should appear that much more glorious when he is seen as the shepherd of people who each themselves have some particular work to do.
St. Louis-Marie de Montfort,
Pope St. Pius X,
St. Joseph,
St. Ambrose of Milan,
St. Thomas Aquinas,
St. Francis (and St. Clare),
St. Catherine of Siena,
St. Alphonsus Ligouri,
St. John Chrysostom,
Traditional Catholic communities are probably at a disadvantage in this regard too.
The majority of the parishioners drive from 30 minutes up to 3 hours to attend Mass.
Unlike a territorial parish in the Nervous Disorder rite - where everyone is generally within a short distance of each other.
That being said, the St. Philipine Duschene Community had a lot of activities - pro-life, youth, parish socials, adult catechism, home-schoolers, etc.
Speaking of Kansas City - I’m a big fan of Bishop Finn, but this picture of him at a special Kansas City Royals Mass just doesn’t seem right:
http://bishopfinnfanclub.blogspot.com/
St. Michael’s is also relatively good in this way. The first time Iosephus, Ambrosius and Dr. A brought me there, I was immediately attracted to that aspect of it; it approximated the Mormon community feel more nearly than any Novus parish I’d ever been to. Families obviously knew one another, the kids appeared to be friends and regular playmates, etc. So, yes, I think traditional parishes are on the right track.
But, as you point out, they are handicapped by the fact that their parishioners are so far-flung. I’d be delighted to help out in some way at St. Michael’s, but since I live two hours away and don’t own a car, it really wouldn’t be possible.
Though, a cradle Catholic I too find that there is a lack of community at most territorial parishes.
I’ve belonged to the same parish all literally all my life (I was baptized there as an infant.) My parish is not a territorial parish - most people commute to attend it- but one of the things I appreciate is that there is a very strong community there.
I think the biggest problem is that in most Catholic parishes, people are not united by a sense of common purpose. (The word “community” implies a shared undertaking; a common office.)
From a very young a age, I KNEW what our purpose at my parish was: it was first to live a whole-hearted Catholic life in pursuit of salvation, and second to preserve authentic liturgy in the Church. That hasn’t changed in the nearly 30 years I’ve gone there. Because there has always been a common purpose in my parish, I think it’s been a bit easier for parishoners to get to know and support each other (as we’re generally on the same page about things.)
The large size (my parish is rather small) of most territorial parishes (where I live, anyway) tends to make common purpose difficult to establish and tends to make getting to know people rather more difficult.
While unity of purpose makes up for a lot, on the other hand, being a commuter parish tends to make getting people to engage in frequent parish activities (esp. during the week) difficult. Our current pastor came to us from an enourmous suburban parish and is continually affronted when there isn’t a huge pool of volunteers lined up for any event he has planned.
P.S. jsp: The “Nervous Disorder” comment (besides being mildly blasphemous) lowers the level of the discussion, detracts from your point and gives me a very poor idea of your wit.
‘Mildly Blasphemous’
Is this like slightly sacrilegious?
a little bit pregnant?
mostly dead?
On the other hand, I would say wıth regard to blasphemy, if the standard of reverence due to God is the solemnity and piety found in the Tradıtıonal Mass of All Ages, then most offerings of the Novus Ordo Mıssae are ındeed blasphemous.
Clara,
Good post.
The community life of my current parish surpasses that of any other parish I have ever attended, but it is still less extensive than the Mormon wards you describe. I can think of a few possible reasons for the latter’s (no pun intended) superiority, but I don’t know enough about the LDS. Do they have universal unity, i.e. of doctrine, politics, culture, etc.? I think the best Catholic communities arise where there are a lot of like-minded Catholics together. Most Catholic parishes are a mish-mash of conservatives, liberals, traditonalists, pseudo-Catholics, religious fanatics, homeschoolers, etc. Such a varied group hardly work well together, let alone agree upon what constitutes a worthwhile community service.
Of course, another factor is the character of the priest. My current pastor understands the importance of community and has both the winning personality and the strong will necessary to impel the parish toward that goal. When he first arrived, there were a miriad of volunteer choirs singing different kinds of music at different Masses on different weeks, with varying degrees of talent and taste. He dissolved those choirs and appointed one Director of Music who assembled one choir for the main Mass and enforced a continuity of musical style upon all of the other parish Masses. Now all of the parish musical talent is unified in one endeavor and this one choir has much better odds of achieving musical excellence.
We all know how most parishes lack strong catechesis–most of the faithful don’t even know the basics of Christian spirituality.
The question that I think should be asked is of the faithful is this “How many of your close friends are Catholic?” (”And how many of those do you know through the parish?”) I think the answer should reveal what their priorities in life are, and most are more likely to be “Americans” in their understanding of the good life than Catholic…
They should definitely read what someone like St. Francis de Sales says about friendship, and then the parish priests should make the connection between that and what parish life should be like…
The Mormon church is run more or less like a large business, so yeah, it’s pretty darn uniform. You’ll find the exact same hymnals and Sunday School manuals (translated into appropriate languages, of course) all across the world. They don’t allow a lot of space for doctrinal disputes either, all of which does make it easier to build a unified community, as Raindear points out.
I basically agree with your point, Papabear, though I don’t necessarily think we should shun friendship with non-Catholics. I have a great many non-Catholic friends… should I have dropped them all when I converted? Well, anyway, you see my point. But I assume you meant that, if our lives are oriented around the Church, we will naturally find ourselves associating with like-minded Catholics frequently. Indeed, a parish ought to be fertile ground for developing many sorts of social ties.
I agree that we shouldn’t shun friendships with non-Christians simply because they are non-Christians. After all, it is a way to be an authentic witness to the Gospel. The post was more of a reflection that the faithful should be engaged in to see how seriously they take their Faith by seeing if there are any “social consequences” to their beliefs, and to see what they take to be the highest goods in life, as friendship is based on the sharing of some good.
On the other hand, bad friendships, whether with non-Christians or Christians, are something that should be avoided.
Still, I think what Our Lord said about Himself being a divider will become more manifest with time, not less–how many non-Catholics (and even Catholics!) agree with the moral teachings of the Church regarding our actions towards our neighbors and ourselves, and it is difficult to have conversation about “the higher things” with others if there is substantial disagreement over moral questions… if the conversation one has is mostly polite conversation, not going beyond inquiries regarding health and family except into shallow, inoffensive topics, I don’t think the friendship is that deep or intimate.
It is hard to keep up with you people; you are such prolific writers. At least I can put an addendum on this worthy topic. I always enjoy having the last word anyway. Your questions, Clara, have caused some confusion as I am forced to do a little self-examination on how to be a better citizen of the parish.
After a little reflection it is now impossible for me to say, “I can do nothing in this regard because I live too far away.” Or, “ The indult Mass is at 1:30 in the afternoon and after listening to a sermon on the glories of Vatican II, I just want to hit the road afterwards.” If there is no way to help during the week, at least I can stick around after Mass and show some team spirit.
When visiting more fortunate Traditional Mass sites, I feel like an insider during the Mass, but afterwards become a complete stranger. Perhaps it’s my beard. When I do get attention, it’s usually from the little old ladies in tennis shoes who are ever ready to pass out reading materials. Once, I was given abundant evidence that Soviet Jewry was taking over the world and had already gotten into the Vatican. (For more details check your back issues of The Spotlight.) Don’t get me wrong; these women are wonderful people. They have the love of God in their hearts and have a zeal sometimes unmatched by the better informed. They certainly have a sense of mission. Another time I noticed some stolid glances and whispering seemingly regarding me. Finally someone explained it to me. … How was I supposed to know that the coffee and donuts weren’t free? So reading the parish bulletin is another resolution, I’ve made.
You know the Benedictine saying, “Hospes venit, Christus venit.” Well, I’m sure that is believed in many places but it is not evident everywhere. In some circles, it very well could be, “Hospes venit, Hostis venit.” I truly believe in the Church militant but it seems to me, we have to distinguish between the enemy and the sincere newcomer looking for some camaraderie. That person you have never met may be the one Christ was referring to when He said, “I was a stranger …”
Helping out in the parish may be impossible but everyone could make a little sacrifice by leaving the comfort circle of family and friends after Mass to go out of the way and break the sound barrier with a neophyte or with those you don’t usually talk to. No two snowflakes are exactly alike and no two traditional Catholics think exactly alike. They have been left to their own resources for a long time and are usually strongly opinionated. That too, is a good thing—if it means keeping the Faith—although it can make for a lively conversation, as we well know from reading this blog. If the missionaries of old could see Christ (potentially) in the eyes of the heathen, I should be able to see Him much more clearly in the eyes of those who receive Him at the same altar rail. So it appears to me that everyone can do something to help build up the parish community.
Furthermore, how can I sit back and allow charity to be outdone while the Insurance and the Real Estate people and the Stock Brokers work the crowd? And on a final note, putting aside all prejudice, maybe I’ll find that nannies are really not that different after all.
T. Amicus Verus