Revitalizing the Catholic Church One of the three basic pillars of the Roman Catholic Church is Tradition. The Church often uses this pillar of Tradition to validate its actions or to establish its own infallibility. One unspoken foundation that I feel is more essential, however, is that of Love. Love is what is taught in Scripture, another pillar of the Church, and should, therefore be the root of any traditions in the Catholic faith. By judging human actions or the spirit of God by cold laws enforced by the Church, we lose important insight into what our faith and our existence are truly about. Even the Church, in its humanness, sometimes forgets that love of God, others, and ourselves should be the core of every decision we make. The Church that many see as harsh and archaic could easily be refreshed and renewed, not by peppier music or stand-up comic priests, but by emphasis on the spirit of love rather than the letter of the law. Of course, as a Catholic, I am not opposed to the Church’s traditions, nor do I see them as inadequate. Since the Church is a human institution meant to represent the divine and is not divine itself, however, I feel that there must be room for improvement. For example, I recently became curious as to why women were still not allowed to become priests, so I decided to find out. I questioned two priests, my religion teacher, and numerous other practicing Catholics, and the best answer anyone could give me was, “That’s just the way we’ve always done it.” While traditions provide stability and unity within a group of people, to be unquestionably planted in tradition can restrict growth. How often do traditions that once held deep meaning fade to become mundane tasks too difficult to let go? Too often, I see the congregation of a church monotonously reciting the Lord’s prayer, a prayer which Catholics believe was spoken directly from the mouth of God, with little regard for its meaning, or singing a joyful song such as the “Alleluia” with a positively depressing expression. No fault lies within these traditions themselves, but only in the way we view them. The Church must remind its members of the purpose of every prayer, every symbol, and every law so that Catholics do not lose the meaning of their religion.
Elected in 1958 as a ‘caretaker Pope’, Pope John XXIII implemented the greatest reforms in the Church’s history. His involvement within the Church had played a significant contribution to the reforming of social, political and liturgical Christian traditions. During the early twentieth century, the Catholic Church still held the century old conservative beliefs and traditions as they continued to separate the Church from the secular world, therefore, disadvantaging the Church to a world that was modernising. In addition to this, the Church restricted modernist thoughts due to the belief that new theologies would threaten the power and authority of the Church, but ...
Here we must make an aside in regard to the U.S. Catholic culture in America is practically non-existent, except in attenuated form among such peoples as the Hispanos and Indians of Northern New Mexico, the Cajuns and Creoles of Louisiana and the other Gulf States, and the old English Catholic settlements of Maryland and Kentucky. Elsewhere the Faith was brought by immigrants, and its attendant culture has, like all imported ones in the States, veered between preservation and assimilation. This was exacerbated by the fact that Catholic leadership in the United States was early committed to a programme of cultural melding. In addition, this leadership was primarily Irish, a nationality which had been deprived of much of its native culture by centuries of Protestant Ascendancy. Hence it has been extremely difficult for Americans, even American Catholics, to understand or appreciate the Catholic thing (as Chesterton described it) in a cultural context. I am reminded of the astonishment of a classmateof mine (from a typical American Catholic High School) at seeing an anthology of Catholic poetry. This situation has been greatly accentuated in the past twenty years by the changes occurring after Vatican II.
Saunders, William P. Straight Answers: Answers to 100 Questions about the Catholic Faith. Baltimore, MD: Cathedral Foundation, 1998. Print.
The Church's Need for Reform in 1529 In 1529 Henry the 8th started to reform the Catholic Church in England, however there are different reasons and opinions as to why he decided to reform the church. There was a big anti-clerical feeling in 16th century England, the corrupt church was unpopular with the masses. However the main view claims that the reformation was actually due to politics at the time. Henry needed a male heir to the throne and therefore needed a divorce to his wife.
The major divisions of the Protestantism are Baptist, Presbyterians, Anglicans, Methodist, Lutheranism, Unitarianism, and Quakers (www.encyclopedia.com). Even the very first Protestant Reformers were unable to maintain a unity of faith or purpose. The divisions of Protestantism are just an example of the continued fragmentation of the churches. The tendency towards this divineness is a strength to the Protestantism religion.
Throughout the years, there has been constant debate to whether priests should remain celibate or should have the option to marry during priesthood. In Catholicism, the Church holds that celibacy is a gift of the Holy Spirit for the Church; therefore, it is not something negotiable. Many devoted Catholics view the idea of ending celibacy as an absolutely ridiculous thought, but there are many devoted Catholics who have the opinion that ending celibacy in priesthood could have a positive impact in Catholicism. The questions remain: Which is the proper choice? Do Catholics have authority to change tradition? As a raised Catholic and from a personal standpoint, I believe that celibacy in priesthood is beneficial and that its tradition is quite beautiful. Not only should Catholicism continue with its tradition because it is his...
During this movement, the church tried to simplify its processes for everyday use. For instance, the Church translated some parts of the Mass from Latin to the language of the country of where the church resided. The priesthood also went through advanced training to ensure that they could properly execute every aspect of the Mass. This effort by the Christian churches established they wanted people and the community to have motivation to preach and worship their particular faith.”
From his Sermon on the Mount, Jesus Christ preached his most famous words that went on to form the doctrines of the Roman Catholic Church: “Turn away from wrong – confess wrong-doing”; “show compassion to the poor, the despised, the outcast”; “Be sincere, not a hypocrite”; “Love your enemies; do not hate, be reconciled”. It is from these words that the entire Catholic Faith, 1.2 billion strong, is largely based. But has the Catholic Church truly adhered to these preachings by the saviour? Would God truly be happy with the history of the Catholic Church, and the state it is in today?
When St. John XXIII announced the Second Vatican Council (hereafter VC II) in 1959, he caught the Catholic world by surprise; no one expected that he would cause upheaval in the Catholic Church. I believe that VC II’s legacy is not strictly restricted to the Church’s doctrine, the liturgical changes that came out of the council signalled the Church’s willingness to reform itself to grow with post World War II society. Prior to VC II the mass not the all-inclusive experience associated with the modern Church: the priest did not address the congregation directly and the mass was said in Latin, the vernacular of the Middle Ages. When the mass was in Latin parishioners would not listen to the scripture readings, taking the opportunity to say prayers,
Why is the Catholic Church so corrupt in its teaching? They have found ways to control the knowledge that their followers contemplate on. The control of knowledge and power is the foundation for every successful religious organization. The Catholic Church have acquired this power through strategic control on the mind of its follower. The Catholic Church propagate their ideals as righteous in order to be accepted; for without this acceptance, they are faced with the task of initiating this power through force. So to beguile their followers, they present themselves in “sheep clothing” (KJV, Matt 7:15). They are accepted as blameless, peaceful, loving and harmless but in actuality, “they are ravening wolves” (KJV, Matt. 7:15).
In the Northern European Renaissance lived a scholar by the name of Erasmus. Erasmus was particularly concerned with the corruption going on within the Church. Since he was so intrigued by the abuses of the church, he decided to write an essay titled, “In Praise of Folly”. In this essay, Erasmus describes many different hypocritical actions and thoughts played out by the church. One of these included looking for guidance and intersession through statues, relics, specific prayers, idols, and saints. Erasmus did not this was necessary because it was only distraction someone from finding Jesus. One of the things the church did that Erasmus thought was hypocritical was being a part of Holy Orders. Erasmus saw this at hypocritical because though you were supposed to be humbled and help others, being a part of this typically only made one more self-absorbed. Most of the people in Holy Orders got consumed in the power and wealth received from being in this position, and forgot why they became a part of Holy Orders in the first place. Another issue Erasmus saw within the church had to do with the Pope. The Pope was supposed to be the leader of the church and a complete representation of Christ, yet the Pope was holding huge parties and spending ample amounts of money. Erasmus believed the church needed to reevaluate what it was doing and use the Spirit as guidance and defense instead...
Vatican I and II was believed to have been needed in order to look ay
Catholic social thought has provided a criteria for judgment and actions, as a means for creating a society where people can flourish. The common good principles are always anchored in the infinite dignity of every being within the society. There is an implementation of positive moral obligations, so that all can have the social conditions to reach their fulfillment. Rather than focusing on what a person should not do, the common good doctrine addresses the individual’s duty to do good and promote justice. Thus, it orients human action in politics, economics, and law, indeed, in all aspects of life. The common good applies to the social systems, institutions, and environments on which we all depend to work in a manner that benefits all people.
What is the church? This can be a very deep question, or a rather simple one depending on one’s context, theology, and general understanding of Scripture and faith. From my personal experience, most members of the congregations I grew up in if asked this question would point to the church building or sanctuary. This is not that surprising in my opinion when we consider the gorgeous monuments we have built as houses for God. As a child, I would have answered the exact same way as most people in a congregation, and it was not until later in my adulthood that I came to understand “the church” not as a physical building, but as much more. A very common response to this question has been that the church is “the people of God” or even “God’s chosen people.” I, however, prefer the definition of the church as “the community of Christian faith,” a much more inclusive definition than the previous mentioned definitions.