Some talk about this piece in the most recent issue of America, the full text of which is not online, but is outlined at Envoy Encore, via CWN

(Be sure to read the comments at the Envoy post)

The author takes on Scott Hahn, Patrick Madrid, et al, and gives them some praise:

A distinguishing feature of the approach of the new apologists is their obvious enthusiasm and passion for their faith. These are individuals who find Catholicism not a stifling, burdensome or irrelevant religion but a vital faith capable of transforming lives. Moreover, they effectively communicate that love and passion in their presentations. Indeed, many who purchase their books and tapes or attend their many speaking events seem unaware that the material presented represents a particular ideological perspective. I recall one graduate student who was genuinely surprised when I positioned Hahn’s theology on the far right of the contemporary Catholic theological continuum. I am convinced that for many it is the passion and conviction that attracts as much as the substance of what is being shared.

Second, the new apologists are not afraid to talk of doctrine. And when they do so, it is not defensively but out of a deep-seated conviction that Catholic Christian doctrine is meaningful, relevant and communicates the truth of God’s loving plan for humankind. There is a hunger among active Catholics for a reappropriation of their Catholic doctrinal heritage; yet in some circles of contemporary pastoral ministry, it is no longer fashionable to talk about church doctrine. Sometimes this reluctance reflects a certain embarrassment regarding one or other church doctrine. At other times, however, I fear it is the result of the still inadequate theological formation of many pastoral ministers. Too often, their ministerial formation has given them only the barest of surveys of the history and development of Catholic teaching.

Third, the new apologists have responded effectively to Protestant fundamentalist attacks on the Catholic faith. They recognize that many Catholics are not well catechized and therefore are often vulnerable to attacks on the biblical foundations of the Catholic faith. These apologists are often quite successful in exposing Protestant fundamentalist caricatures of Catholic belief and offering demonstrations of the biblical foundations of central Catholic beliefs—about the Eucharist, for example, or infant baptism.

But then has problems:

The apologetical refutations of fundamentalist assaults on Catholicism often mirror the very methodology they condemn in their opponents. Many of the new apologists enter too willingly into “Bible wars,” in which Protestant biblical proof-texts are simply parried with a Catholic proof-text in support of a particular Catholic teaching or practice. Moreover, their theological methodology often assumes an overly propositional view of revelation, that is, a tendency to locate divine revelation in a particular text or propositional formula. There is little sense that while divine revelation is encountered in a set of propositional truths, it is ultimately more than this.

……This view, in turn, tends to encourage a neo-triumphalism that can undermine ecumenical endeavors. Dialogue with other Christian traditions is reduced to comparing various sets of truth claims. This is evident in the stories of how many of the new apologists journeyed from a Protestant faith to Catholicism. These accounts testify to an intellectual and spiritual journey that ends in the conviction that other Christian traditions are fundamentally erroneous when compared to the truth claims of Catholicism (see Scott and Kimberly Hahn, Rome Sweet Home; David Currie, Born Fundamentalist, Born Again Catholic; Patrick Madrid, ed., Surprised by Truth).

A third weakness lies in the ahistorical presentation of the Catholic faith. In defense of papal primacy and infallibility, for example—dogmatic teachings that I firmly accept—Karl Keating’s Catholicism and Fundamentalism is far too reluctant to acknowledge the historical difficulties with some traditional Catholic claims regarding the origins of the papacy (e.g., that Peter functioned as a residential “bishop of Rome”). This ahistoricism is reflected in the failure to apply accepted hermeneutical principles in the interpretation of conciliar and papal decrees. An example of this can be found in a series of audiotapes by Scott Hahn, in which he insists that Vatican II’s Dei Verbum virtually reiterates the teaching on biblical inerrancy of Pope Leo XIII’s Providentissimus Deus (1893). One could arrive at such a conclusion only if one avoided studying the textual history of Dei Verbum and focused exclusively on the final text.

Finally, the new apologists evince a peculiar kind of Catholic romanticism that speaks easily of the transcendent truth and beauty of the Catholic Church and its teachings but fails to acknowledge its pilgrim status as a human community. Belief in the indefectible holiness of the church does not preclude one from also holding that the church itself, understood as the whole people of God, the congregatio fidelium, is always only more or less faithful to its call to holiness. Especially in the wake of the recent clerical abuse scandal, does it make any sense to continue to hold that one may speak of the sinfulness of individual Christians but not, in any sense, of the sinfulness of the church itself? To insist on this is to overlook the way in which the sins of the church’s members are never strictly private failings, but acts and omissions with communal ramifications that can weaken the sacramentality of the church as a sign and instrument of salvation before the world.