Traditional Catholicism is variously patronized , derided, condemned, or ignored by self-consciously modern Christians, on the equally various grounds that it is outdated, narrow, inhuman, or incredible. Yet behind these sundry forms of rejection lies an unacknowledged fact: a firmly transcendental religion, a deeply held belief in the eternal God, is a constant threat to the humanistic Catholicism so skillfully fashioned in the past twenty years. To take seriously the Absolute, to endeavor sincerely to see all of life under the aspect of eternity, is to impose great inconveniences on the comfortable arrangements which advanced modern Christians have made with the world. Thus the priest or the nun is tolerable in his or her role as “minister,” that is, as a professional specialist applying skills to the facilitation of community life. But the priest or the nun as representative of the sacred, as ambassador of God, cannot be tolerated. For the same reason not only are classic conversion stories no longer told, but those converts who entered the Church because they experienced the call of the absolute and unwavering God are sometimes the objects of hostility.
The “relevance” of Catholicism has always lain in its power, not its contemporaneity, that is, in its ability to communicate to the individual a sense of God’s majesty and unchanging will, along with the concomitant promise of eternal life. It is this which is now, under the misnomer of “triumphalism,” rejected by so many Churchman who enjoy strategic influence. The Church’s crisis is not primarily intellectual, as it is often stated, not primarily the question whether its doctrines are any longer credible. During the supposedly intellectually barren period between Modernism and the Second Vatican Council, the Church did not cease to attract or keep highly respectable individuals from the artistic and intellectual worlds – Maritain, Gilson, Claudel, Peguy, Waugh, Greene, Rouault, Mauriac, Marcel, and Chesterton, a few among the many, along with others like Bergson and Simone Weil who were attracted but never formally converted. There is no even remotely comparable record of distinguished adherents to liberal Protestantism, despite the most strenuous efforts to make Christianity intellectually respectable and up-to-date. The crisis of the Church is not primarily intellectual and probably never was. It is personal and spiritual, a crisis of fundamental self-understanding and will. It proceeds from the failure of nerve, not the perplexities of the intellect.
James Hitchcock, Catholicism and Modernity (1979)