You're All Over the Place!

Published on by D. G. Hart

Speaking of surveys, I took a quiz at Tea Party Catholic and the results are hardly surprising:

Your thinking seems to be eclectic–on some issues favoring centralized state solutions to social problems, on others leaning towards free-wheeling libertarianism. Check out Tea Party Catholic for a principled, consistent response that honors human dignity while promoting the common good.

NOW THAT YOU’RE DONE..

To learn more about what the American Founders and the Catholic Church say about limited government, a free economy, and human flourishing, check out Tea Party Catholic by Samuel Gregg.

# Question Selected Answer This is…
1 You consider the founding of the United States … A noble experiment in political, civil, economi… Tea Party Catholic
2 When you read that unemployment rates have rise… All those taxes and regulations we impose on bu… Tea Party Catholic
3 A Spanish-speaking evangelical Protestant churc… Good! Hispanics who turn Protestant will probab… Individualist / Libertarian
4 Your local Catholic charity is being told that … Isn’t religious liberty basically about freedom… Individualist / Libertarian
5 You consider the Social Security system that cu… An economically unsustainable government scheme… Tea Party Catholic
6 You think that government-sponsored programs fo… Demanded by Catholic social teaching and simple… Liberal / Leftist
7 When you hear the phrase “Human Flourishing,” y… Happiness entails making sure we all have enoug… Liberal / Leftist

Granted, many of the questions were hard for a Protestant to answer. But if you put the “Tea Party” before “[Roman] Catholic,” you are likely opening yourself up to people outside the bonds of fellowship with the Bishop of Rome.

One other fascinating part of the Tea Party Catholic website is the timeline of great moments in the history of liberty. This is Whig history for Roman Catholics:

The Edict of Milan 313
The Investiture Controversy 1075-1122
The Magna Carta 1215
The Swiss Charter of Confederation 1291
The Papal Bull Sublimus Dei 1537
The Mayflower Compact 1620
The English Petition of Right 1628
Maryland Toleration Act 1649
The English Declaration of Rights 1689
Charles Carroll of Carrollton 1737
The Boston Tea Party 1773
The U.S. Declaration of Independence 1776
Publication of The Wealth of Nations 1776
The U.S. Constitution and Bill of Rights 1788
Publication of Democracy in America 1835/1840
The Declaration on Religious Liberty, Dignitatis Humanae 1965
The Spirit of Democratic Capitalism 1982
Centesimus Annus 1991

It is an odd timeline for Tea Party Catholics who are fairly devoted to the papacy because, for instance, the English Bill of Rights not only prohibited Roman Catholics from ascending the throne along denying to English monarchs the possibility of marrying a Roman Catholic, it also included an oath of supremacy that was not cordial to the pope’s own supremacy:

I A B doe sweare That I doe from my Heart Abhorr, Detest and Abjure as Impious and Hereticall this damnable Doctrine and Position That Princes Excommunicated or Deprived by the Pope or any Authority of the See of Rome may be deposed or murdered by their Subjects or any other whatsoever. And I doe declare That noe Forreigne Prince Person Prelate, State or Potentate hath or ought to have any Jurisdiction Power Superiority Preeminence or Authoritie Ecclesiasticall or Spirituall within this Realme Soe helpe me God.

For a different perspective on the Tea Party Catholic phenomenon, as well as evidence of the political divide among Americanized Roman Catholics, readers should follow Michael Sean Winters series of posts in response to the book behind Tea Party Catholic. Here is one counter-point:

When Gregg turns his pen to history, the results are intellectually sloppy in the extreme. He opens his first chapter with a quote from the Third Plenary Council of Baltimore which he dates at 1893, although the Third Plenary Council of Baltimore was actually held in 1884. Perhaps a typo. More problematically, he writes, “One construal of the American Founding that remains extremely influential is that the American Revolution and subsequent political settlement were primarily shaped and driven by various intellectual impulses associated with eighteenth-century Enlightenment thinking.” He acknowledges that there is “much truth to this particular narrative” but insists “there was also a religious dimension to the American Founding.” Well, yes, in colonial America, religion was in the intellectual oxygen. But, it has been 35 years since serious historians have grappled with the multiple, sometimes conflicting, intellectual impulses at work during that period, and much scholarship has focused on the specifically anti-Catholic ferment of much of the “religious dimension” Gregg seems to think will rescue the Founding from being a secular affair. He does not footnote Bernard Bailyn, or Patricia Bonomi, or Pauline Meier, or Rosie Zagarri, or the dozens upon dozens of scholars of that period whose work is well known. No, he jumps to a 1986 document from the Congregation for the Doctrine of the Faith to direct his interpretation of what is, first, a question of historiography, and a complicated one at that. Gregg, sadly, is allergic to complications.

8 thoughts on “You're All Over the Place!”

  5. “The 32nd edition, published in 1948 included 4000 titles. The Index was suppressed in 1966.”

    From 4,000 titles to suppression in 18 years. No change to see here, folks. Move along.

    Like

  6. OLTS:

    Good, longarticle about online social networks and religion. Only a few month young, this one, so it’s arguably fresh.

    Just trying to give you your money’s worth for visiting the illustrious blog. Plus, I don’t want to come off as a sass only, above.

    Who am I kidding. Do we need to state our intentions?

    Raise a glass to Machen, comrades. Peace out.

    Like

  7. Kenny, for you, from the link:

    The Massachusetts State Health Department refuses to say publicly,” Bartholomew wrote in an email in late August, “but I have heard from some of the parents privately who say that the symptoms are still persisting.”

    The location might be eerie, but Bartholomew is not surprised by the outbreak in the slightest. He said that there has been a “sudden upsurge” in these types of outbreaks popping up in the U.S. over the past few years. It starts with conversion disorder, when psychological stressors, such as trauma or anxiety, manifest in physical symptoms. The conversion disorder becomes “contagious” due to a phenomenon called mass psychogenic illness (MPI), historically known as “mass hysteria,” in which exposure to cases of conversion disorder cause other people—who unconsciously believe they’ve been exposed to the same harmful toxin—to experience the same symptoms.

    Though the Massachusetts State Health Department still has not declared the Danvers outbreak to be MPI, back in March, Bartholomew said, “[Danvers] could turn into another Le Roy, if they don’t watch their step.” Typically, mass hysteria is confined to a group of girls or young women who share a common physical space for a majority of the time. Bartholomew has studied over 600 cases, dating back to 1566, and said that the gender link is undeniable; it’s just a question of why. It is accepted within the psychiatric community that conversion disorders are much more common in females. There are also social, biological, and anthropological theories that have to do with how and why females might cope with stress.

    He was referring to an episode of mass hysteria in Le Roy, a small town in western New York, that garnered massive media attention in the winter of 2011 when about 18 girls at the local high school came down with a very dramatic—and very real—case of hysteria. Bartholomew said that the Danvers case looks extremely similar to the case in Le Roy and that the lessons from Le Roy have gone “unheeded.”

    One major lesson missed: the power of social media to spread and exacerbate an episode.

    According to Bartholomew, there is “potential for a far greater or global episode, unless we quickly understand how social media is, for the first time, acting as the primary vector or agent of spread for conversion disorder.” He believes that epidemics spread by social media are “inevitable” and that “it’s just a matter of time before we see outbreaks that are not just confined to a single school or factory or even region, but covering a disperse geographical area and causing real social and economic harm.”

    Le Roy was the first majorly reported case during the era of social media. But there is another significant, related detail of the Le Roy case that sets it apart from the scores of mass hysteria that had come before it.

    Marge Fitzsimmons, a 36-year-old nurse in town, also “caught” the disease. Bartholomew said that it’s not unheard of for one or two adults to be affected, but he cannot recall any cases like Marge’s, in which the adults were not intimately involved with the children suffering from the malady. Marge said that she knew about what was going on in town mainly through Facebook postings.

    Catching an illness through Facebook sounds wonky. But the contagion of hysteria relies, among many things, upon the unconscious interpretation of what is suggested to us. Fitzsimmons did not even have to be in physical contact with the other girls to “catch” their disease. Marge encapsulates the power of social media to penetrate and trigger actions of the unconscious mind. She marks “a historical shift in terms of the trigger for people being affected and sucked into these cases,” Bartholomew said.

    Here is her story.

    Like

  8. I was interested in the questionnaire when I saw Darryl include the question of Spanish-speaking evangelical Protestant churches. As a Mexican-American I fantasize of such a thing. If only there were as many Spanish speaking Reformed churches as there are Korean. I’m jealous. The ONLY Spanish speaking Presbyterian church near me in Los Angeles is a PCUSA church.

    This reminds me of a Roman Catholic female who gave a presentation in a class about the large numbers of Romanists that join various Protestant churches when they immigrate to the United States. This was certainly the case when my grandparents were evangelized by Baptists and joined them; I wish there could have been more Reformed evangelism among Spanish speaking immigrants in the past. Maybe there was?

    Like

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