Catholicism Today

An Introduction to the Contemporary Catholic Church

Evyatar Marienberg

• Publisher: Routledge
• Year: 2014
• ISBN:
  9781317963547
• Edition: 1
• Topic: Theology & Religion
• Subtopic: Religion

Catholics are not Christians. They worship Mary. They do whatever the pope says. They cannot divorce. They eat fish on Fridays. These flawed but common statements reflect a combined ignorance of and fascination with Catholicism and the Catholic Church. Catholicism Today: An Introduction to the Contemporary Catholic Church aims to familiarize its readers with contemporary Catholicism. The book is designed to address common misconceptions and frequently-asked questions regarding the Church, its teachings, and the lived experience of Catholics in modern societies worldwide. Opening with a concise historical overview of Christianity in general and Catholicism in particular, the text explores the core beliefs and rituals that define Catholicism in practice, the organization of the Church and the Catholic calendar, as well as the broad question of what it means to be Catholic in a variety of cultural contexts. The book ends with a discussion of the challenges facing the Church both now and in the coming decades. Also included are two short appendices on Eastern Catholicism and Catholicism in the United States.

Chapter 1
Being Catholic

What does being Catholic mean, and what effect does it have on a person’s everyday life? Is a person’s worldview influenced by his or her belonging, on some level, to what is called “Catholic culture”? And if so, how? The majority of the chapters in this book look at specific aspects of Catholic beliefs and practices, analyzing and explaining the various pieces that make up the Catholic picture. This short opening chapter will attempt to provide the background of that picture by highlighting various aspects of what might be called “the Catholic experience.”¹

Inclusiveness

Many aspects of Catholic life, Catholic culture, and Catholic faith are not unique. Catholicism is not a particularly esoteric, aberrant, or segregating culture, with uniquely specific characteristics. In fact, often the very combination of seemingly unremarkable and, at times, even banal characteristics is what allows one to call a certain group or framework “catholic.” At times, Catholic thinkers speak about Catholic inclusiveness by calling this attitude “Both /And.”

The Catholic faith—due to its size, long history, and the immense cultural richness it absorbed from those who have joined it throughout history, among other reasons—can generally be characterized, especially today, as inclusive and compromising, certainly when compared to many other religious groups. Contradictory inclinations and views exist side by side and in relative peace within Catholicism’s walls. In only the most extreme instances will Catholics engage in doctrinal confrontations or dispute issues related to the celebration of particular rituals without capitulating. This tendency to compromise at some point stems, among other things, from Catholicism’s inherent flexibility. The Catholic legal system, its “Canon Law,”² is intentionally cushioned with clauses that permit flexibility in “special circumstances” and when there is a “particular need.” One might say that the Catholic Church’s ability to accommodate is an important factor in its universal appeal, and at the same time a result of that universality. This flexibility has allowed Catholicism to integrate itself into many cultures and for a long time has made its steady growth possible through the addition of new members to its ranks. The vast combination of cultures that are incorporated into the Catholic totality obliges, or some would say gives the great gift to, the Catholic faith and the community that holds it to be able to accept internal diversity.

Sensuality

The Catholic religion is a very “sensual” one, one that uses the physical senses in a particularly powerful way. Of course, it is not the only faith about which this may be said, but it is, it seems, one of the most apparent ones. Scholars of Catholicism will say that this is yet another aspect of belief in the Incarnation:³ God can be found in this world. The faithful Catholic meets the Divine and Transcendent through the sense of sight: in Catholic architecture, in countless works of art, in gestures performed by those around him or her, in the light of candles, in the changing colors used in ceremonies throughout the liturgical year, in the varied vestments worn by the clergy, in the sculptures and decorations that adorn the churches, and in many other ways. The sense of smell is no less palpable. It is triggered through the use of incense at festive Masses and by scented anointing oil used in various rituals. The centrality of the sense of taste need not be elaborated on: the center of the Catholic adherent’s religious experience is the eating and drinking of the bread and wine, whose essences were transformed during the Mass, according to Catholic belief, into the body and blood of Christ. The sense of hearing, aroused through the saying of prayers, the listening to sermons, the hearing of sacral music, and the ringing of bells, aids the believer in his or her spiritual quest. Using the sense of touch to caress the cross, stroke the sculpted image of a saint, take the communion wafer, or handle a string of rosary beads, the Catholic faithful is able to feel proximity to God, God’s servants, and God’s emissaries. Reliance upon the senses is so central to Catholicism that it is no wonder that the creation of works of art whose purpose is to elevate the soul has in it a religious significance. Unquestionably, Western art would not be the same had it not been supported and encouraged and, yes, sometimes also censored by the Catholic Church.

The World through Catholic Eyes

Just like a soccer fan might know the world through teams he or she admires, or a wine connoisseur through recognizing famous wine-producing regions, Catholics might also have a unique geographical perspective. The world for a committed Catholic is divided into dioceses, with cities and neighborhoods separated into parishes. The parish, or local congregation, is often named after the church at its center. At times, an entire neighborhood may be referred to by a parish church’s name long after the church has ceased to play a major role in the community. At times the local church determines not only a neighborhood’s name but also its daily routine. For generations, the sounding of the church bells marked the time of day for both public and private events, signaling to everyone festivities and disasters, hope and danger.

If Catholic geography is strongly influenced by the principles of the Church’s structure, so is its demography. Not only is there a difference between Catholics and non-Catholics, but there are also many significant distinctions among Catholics themselves. A Church member can be a lay-person or ordained, or belong to an Institute of Consecrated Life; the member may live in a bustling city or an isolated monastery. He or she can have tremendous authority and power or follow the orders of others as a way of life. For this reason, a Catholic might perceive another Catholic in a way that is entirely different from how an individual would from outside the Church, who is unaware of these finer points.

A Catholic knows that many of life’s needs may be satisfied by institutions created by members of his or her Church: clinics and hospitals, kindergartens and schools, universities, community centers, nursing homes, and cemeteries. For Catholics, if they wish, being in a Catholic environment can extend well beyond the time spent in a church for worship.

Catholicism is a universal religion both idealistically and concretely. Catholics belong to almost every culture and language, and the Catholic religion does not see itself as bound by the borders that separate peoples and countries. Clearly, a Catholic can harbor strong nationalist feelings, especially if the opposing side is not Catholic, but eventually even the most nationalist of Catholics will come to realize that the borders of their religion are not equivalent to the borders of their country.

Church as Family

A strong communal feeling pervades the Catholic Church. Catholics can move from place to place, from country to country, and almost always find a church where, even if the language is unfamiliar, many would say they “feel at home.” No matter where they happen to be, a Catholic can join the Lord’s Supper and feel a part of a family. The prayers will be the same as those recited in their local church, even if they are spoken in another language. This applies also to readings from Scriptures: because Catholics the world over follow the same order of weekly readings, Catholic visitors to a church in a foreign country can always follow them in their own language and understand what is being read. At the same time, while Catholics may in some sense feel at home in any Catholic church in the world, they will also notice great differences. At times, especially because the visitors might not expect them, thinking that Catholicism is the same everywhere, these differences might surprise guests: after all, the sounds, visual art, dress, and behavior of the priest and community in a German, Brazilian, or Ghanan church are likely to be very different. This is also why Catholics are likely at the same time to feel a particularly strong bond to their own parish church. The parish is where one’s children are baptized, where one participates in religious services, and also, perhaps, where one takes part in social activities. It might also be the place where one’s ancestors are buried. The parish might be, for a Catholic, a microcosm of the universal Church, and the place where the fact of one’s being a part of the world Church is made tangible.

Historical Sentiment

Many Catholics feel, understandably so, that they are part of a long and enduring history. Ancient traditions, some hundreds of years old or more, have been passed down in their Church from one generation to the next, and it is their duty to preserve the essence of these traditions and pass them on to the next generation. By doing this, they become part of a long Tradition. Catholics with a sense of knowledge about the Church’s long history are likely also to be aware that belonging to such an ancient group brings a certain responsibility to apologize for some deeds of the past, improve the present, and build toward the future.

The Reality Beyond

For the believing Catholic, the notion of the afterlife is incontrovertible and has an effect on life in the here and now. The ability of the dead to assist those still alive is also irrefutable. Deceased family members, friends, and especially saints are with the faithful Catholic when he or she wants them to be. Of course, a great variety of attitudes exist on this point as well, ranging from those who think about such things daily, to those for whom it is an abstract idea of little impact on life. Among all those who are no longer in this earthly world, the Virgin Mary, mother of Jesus, mother of God, is the most important. It is to her that many Catholics turn in times of trouble and in times of joy, sometimes even more frequently than they would turn to her son.

For the Catholic, liturgical acts reflect the reality of, as well as form a bridge to, a world beyond this one. They are not symbols whose effectiveness is solely dependent upon the believer’s sentiment; they carry mystical meaning and true power. The Catholic faith sees no conflict between this and its self-perception as a faith that attaches great importance to reason. Catholic theologians are likely to say that reason is meant to explain and assist faith in becoming a steadying and stabilizing force. Even if the average Catholic cannot explain all of his or her deeds or beliefs, he or she is likely to believe that the rational factor in his or her faith is particularly central; for example, in the fact that Catholics take into consideration the laws of nature and do not ascribe every occurrence to a direct divine interference. Obviously, outsiders to the faith might see things differently.

Hierarchy

Many religions have a hierarchical structure of some kind, but the Catholic one is particularly stable and old. This fact has great importance: not only does this time-tested stability make this structure seem obvious and natural for Catholics, but also it is thanks to this hierarchy, Catholics will say, that basic doctrinal stability, the “Deposit of Faith,” has been continually upheld in the Church, despite currents that have tried to steer the Catholic boat in one direction or another. The pope stands at the head of this system, and the eyes of all Catholics turn to him. Whether they also listen to his words, however, is a different question.

Fractions and Diversity

The fact that the Catholic Church is so big and found in almost every place and culture brings with it a remarkable diversity of opinions, expectations, sensitivities, and assumptions. As with all human groups, when one watches carefully, one can find significant variations and disagreements between Catholics on issues such as doctrine, ideology, social outlook, liturgy, relation to the papacy, and many others. Some Catholics might fight fiercely, sometimes even mercilessly, over some of these topics because they feel they are crucial for their faith and religious life, or even because the alternative option might seem to them heretical. Our current tendency to bifurcate political actors and even entire populations between right and left, liberals (or progressives) and conservatives, seems to also be useful when discussing Catholicism. Though such a stark division is not perfect, and no doubt many objections and counter-examples can be raised against this model, it nevertheless contains some element of truth and is a useful tool for understanding such large and complex issues, as long as one remembers that it also has its limitations.

If we artificially divide Catholics into two groups, what should we call each of them? Many of those that others dub “Conservatives” do not appreciate the title. Some of those called “Liberals,” likewise, do not embrace the label. Still, these terms seem to convey a certain ideological reality. Regardless of titles, two broad camps can easily be identified by, for example, the vocabulary they commonly share. Those commonly called “Conservatives” or “Traditionalists” will often speak about loyalty to the popes (more precisely, to popes such as Paul VI, John Paul II, and Benedict XVI, who were considered allies of conservative Catholics) and the higher hierarchy, the “Magisterium.” They will often mention the Virgin Mary, The Holy Spirit, “family values,” and what they see as “Catholic tradition.” Those on the other side, the “Liberals” or “Progressives,” might speak about “The Spirit of Vatican II,” pope John XXIII, social action and justice, feminism, and the laity. Since the rise of pope Francis in 2013, they do something they did not do for decades: they align themselves again with the pope. These two groups, which can easily be subdivided into smaller groups themselves, have very different opinions on almost any topic at hand. Still, both will proudly define themselves as Catholic.

Unity

Even if bitter struggles arise between various Catholic groups—and they certainly do, as hinted above—these do not negate the basic unity that is at the heart of the Catholic mentality. No wonder, then, that the expression “Unity-in-diversity” is often used in the Church. It is extremely rare for a group of Catholics to leave the Church as a group and form another church (or Church). This, of course, does not mean that individuals do not leave the Church. In fact, the number of people worldwide who describe themselves as “ex-Catholics” is extremely high, and some of them join other Christian groups. And yet, splitting off and forming a new community that would no longer defer to the supreme hierarchy is not a possibility that the immense majority of Catholics would consider. For this very reason, a Catholic will never deny that within the Church there are and always have been sinners as well as saints, those with views they agree with and others with views they disagree with. The Church is big, and is not an exclusive club. The requirements for membership in it are minimal. Both the average Catholic and the professional theologian would probably say this is for the best.

Holy Days and Prayers

The daily life of a practicing Catholic is tied to a rather complex calendar. This calendar includes not only special feast days, but also longer periods that revolve around a specific event or theme. These may reflect sadness and penitence or joy and anticipation. The more one is involve...

Table of contents

• Cover
• Title
• Copyright
• Contents
• Foreword and Acknowledgments
• Introduction
• A Very Concise History of Christianity and Catholicism
• 1 Being Catholic
• 2 Catholic Belief
• 3 The Catholic Church
• 4 Catholic Rituals
• 5 The Catholic Calendar
• 6 Catholic Challenges
• Appendix 1: Eastern Catholics
• Appendix 2: Catholics in the United States
• Recommended Bibliography
• Index