One of the important, and unprecedented, documents that were produced by the Second Vatican Council is the Pastoral Constitution on the Church in the Modern World. Even its title suggests something important about how the Council understood the relationship between church and world, "sacred" and "secular." The keyword in that title, believe it or not, is "in." Other words that could have been used, and deliberately were not, would have been "of" or "for" or "against."
This document, by far the lengthiest of all of Vatican II's final writings, emphasized a necessary balance between, on one hand, wrongly seeing the Catholic Church as an enemy or disconnected parallel community alongside "the world," and on the other hand, wrongly seeing the Church as simply capitulating to whatever direction the "world" was going. That Pastoral Constitution was both affirming and critical of many of the stirrings of "modern" culture, such as it was in 1965. It is very recognizably Catholic that way—a "both-and" kind of discussion, rather than "either-or."
Our world, as St. Thomas Aquinas knew better than almost anybody, is not a categorically bad place. It is a grace-filled place. It is God's stage and raw material for working out His designs here and now. It's where and how we meet God from day to day, in and through creation and loving relationships. And yet the world is also significantly scarred by the effects of evil and sin, much of it as the result of deliberate human decisions. This summer has been a profound teacher of that for all of us. And the Church, however lofty its aspirations and great its spiritual resources, is not exempt from the effects of sin or human failure. The last two decades have been a profound teacher of that for all of us, too.
The way toward balancing this relationship between "Church" and "world" is first to be precise about what we think these words mean. Second, it is to recognize that these two realms of human experience cannot simply be neatly separated and isolated from one another. The same people—all of us—inhabit both of these overlapping and abstract realities at the same time. And third is to avoid labeling one or the other uncritically as "good" or "evil."
This requires hard work, prayer, thoughtfulness, study, and engagement. Mature Christian living is not for the lazy or for the ideologically inclined. That's why we continue to need to be in dialogue with both the community "inside" the Church and the wisdom of those beyond our confines, in the so-called secular realms of life. To seek shelter in just one or the other side of this tension would be the worst of misjudgments. Vatican II understood that 55 years ago. We should, too.
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