ABSTRACT
As a Catholic, one’s identity is deeply rooted in faith. But what does it mean to be Catholic? Is it simply a label or a set of rituals, or is it something more profound? In today’s world, where identity is often tied to personal preferences and affiliations, it’s easy to lose sight of what it means to be a follower of Christ. In this article, we’ll explore the concept of Catholic identity, what it entails, and why it’s essential for living a life of purpose and meaning.
At its core, Catholic identity is about being a disciple of Jesus Christ. It’s about embracing the teachings of the Church and living a life that reflects the values of the Gospel. But it’s not just about individual actions or behaviours; it’s also about being part of a larger community that shares a common faith and tradition. As the Catechism of the Catholic Church states, “The Church is the sacrament of salvation, the sign and the means of communion with God and unity among all men”.
KEYWORDS: Catholic Identity, Authentic Witnessing.
INTRODUCTION
As we ask new questions about ourselves, perhaps we become more reflective about who we are and what we’re doing, and so I reflect on the topic: what is Catholic identity? It feels different to be a Catholic today than it did years ago, and that’s not simply because we are older and look back with nostalgia and memories of the past. It is a fact that Catholics feel exposed and questioned today far more than years ago – in the public space, the media and public opinion, in front of our workmates and colleagues; our friends and associates of other beliefs and of course atheists. There are Fahrenheit stakes of marking ‘Catholic’ on the census paper in a forthcoming exercise toward profiling adherents. But not only at the organisational level, Catholics also feel exposed and under pressure at a personal, existential level, at the level of our faith commitment. What does it mean for me to hold onto a Catholic identity and its Gospel-inspired worldview in a cultural environment in which that worldview means little and is often misunderstood or dismissed? We used to be sort of Christian, tacitly at least, and shared the ethical and social goals of the Christian worldview. But that is no longer the case, and those who hold Christian commitments today find themselves called into question by admirable and conscientious others who do not share those commitments. To confess the Catholic faith today is to be aware at the same time of those who believe in other religious traditions, those who are nonreligious, and the many Nigerians [migrants] who live as though God did not exist, in a kind of practical secularity.
We are changing the conditions of belief. The global social dynamics of pluralisation of cultures and worldviews, individualisation and the marketing of choice, and detraditionalisation of identities, powerfully affect how we perceive ourselves and the way we belong to the world around us. In our context, all identities are at stake: religious, nonreligious, secular; all worldviews are called into question by the presence of those who think, believe, and live otherwise. The rapid penetration of the new evangelicals in virtually every street and the outbacks. In our context, identities, including Catholic identities, are challenged to become self-reflective; the unreflective, naïve belonging of cultural Christendom must either mature into the reflective, believing second naïveté of a Christian faith that relates peacefully with other faiths and nonbelief, or stagnate into, on the one hand, a literalistic cultural ghetto-thinking or, on the other, careless indifference to any religious ideas or commitments.
So what might be features of a reflexive Christian identity, maturing in its uniqueness precisely through entering into identity-forming encounters with others, both believers and nonbelievers? One of the simplest ways to talk about identity is to understand it as a coherent narrative about the self that holds together past, present, and future. This is so for both individual and communal subjects of identity. When we modulate this understanding of identity into a Catholic Christian key, it describes a narrative of self that holds together memory (past), presence (present), and mission (future). Let me reflect briefly on each of these dimensions of Catholic identity.
The Marks of Catholic Identity/Mission:
A Catholic identity integrates my narrative within the long story of the Judeo-Christian tradition, with its multiple links, characters and contexts. Personal identity is received, and is something given; humans are structurally related to others from our origins. However, identity is received consciously, and intentionally, only by continually appropriating that givenness through engaging oneself in new contexts and encounters. The Age of Enlightenment tended to be suspicious of tradition, as something trying to control or oppress the free exercise of our reason and agency. Our culture today tends to commodify memory into ‘experiences’ that can be produced, purchased, simulated, exchanged, or deleted.
Catholic identity profiles us in two great narrated memories, which do not originate with any of us, but into which we find our personal story captured. The first is the memory of creation, of the personal relationship between the Creator God and the world of created things, including – awesomely – all of us. The claim that at the heart of all reality exists the act of God who loves into existence a cosmos (or a metaverse of infinite possible universes) and enters into personal relationship with that creation, and in a particular way with the most apt creature-partner for that personal relationship – the human, universal and particular – is also a claim on me, on my origin, my nature, and my destiny, that I cannot avoid or deny once its meaning has begun to grasp me in my particularity. It is a claim that relates me both to the Creator and to every existing creature, human and nonhuman, in a way that gives rise to my subjectivity and is the ground of my freedom and fulfilment.
The other great narration of Catholic identity is the memory of salvation, a story which is told within the narrative of creation but brings creation to a new and almost unimaginable identity, a participation in the eternal love and life of the Trinity. The German theologian Johann Baptist Metz has spoken about the dangerous memory of the passion, death and resurrection of Jesus Christ, a memory of both suffering and glory through which we enter into the realities of our world and its people. It is a memory that Christians are called to live out amid all closed narratives that threaten the dignity and integrity of human persons, deny the spiritual and relational nature of people, and set humans over the nonhuman environment in exploitative ways. It is a memory that allows us to hear the cry of the abandoned and forgotten of our modern globalised societies, and to enact a vision of human life and community created in the image and likeness of God.
Presence
The ultimate question of Catholic identity, as scripture scholar Luke Timothy Johnson puts it, is whether we think Jesus is dead or alive. If our worldview presumes that he is, in fact, dead then Jesus will be of interest to us as a figure of historical enquiry, a source of moral values and perhaps a tragic witness to the tendency of humans to reject and kill those who teach of love and justice. If, on the other hand, our worldview presumes that Jesus is alive, alive indeed in the transfigured existence of the resurrection, himself a source of the divine aliveness present and available to us to participate in here and now, then our story, our very existence, is qualified by and oriented by that presence. Catholic identity is more than a set of values, a code of ethics, an example of heroic living or human achievement; rather, as Pope Benedict put it, it is ‘the encounter with an event, a person, which gives life a new horizon and a decisive direction’.
So, what are the marks of Catholic identity? How can we recognize and live out our faith in a way that’s authentic and meaningful? Here are a few key elements that are essential to Catholic identity:
Sacramental life:
Catholics believe that the sacraments are a source of spiritual nourishment and strength. Regular participation in the sacraments, particularly the Eucharist and Reconciliation, is essential for deepening one’s faith and relationship with God.
Scripture and tradition: Catholics believe that Scripture and tradition are the two sources of divine revelation. Reading and reflecting on Scripture, as well as studying the teachings of the Church Fathers and the Magisterium, helps to deepen one’s understanding of the faith.
Community and service:
Catholics believe that we are called to live in community with others and to serve those in need. Participating in parish life, volunteering, and advocating for social justice are all ways to live out one’s faith in a practical way.
Moral teachings: Catholics believe that the moral teachings of the Church are a guide for living a virtuous life. Embracing the teachings of the Church on issues like abortion, euthanasia, and marriage helps to form one’s conscience and inform one’s decisions.
The Challenges of Living a Catholic Identity:
Living a Catholic identity is not without its challenges. In today’s world, where secularism and relativism are prevalent, it can be difficult to stand out as a Catholic. Here are a few challenges that Catholics may face:
Secularism:
The secular world often views faith as a private matter, rather than a public expression of one’s identity. Catholics may feel pressure to keep their faith hidden or to compartmentalize their faith from their daily lives.
Relativism:
The worldview holds that truth is subjective and relative. Catholics may face challenges in asserting the objective truth of their faith in a world that rejects absolute truth.
Cultural Catholicism: Some Catholics may identify as Catholic due to cultural or familial ties, rather than a deep commitment to the faith. This can lead to a superficial understanding of the faith and a lack of personal conversion. Living a Catholic identity is a lifelong journey that requires commitment, conviction, and courage. It’s not always easy, but it’s worth it. As St. Paul writes, “I have been crucified with Christ; yet I live, no longer I, but Christ lives in me” (Gal 2:19-20). When we live our faith authentically, we become a witness to the world of the transformative power of Christ.
In a world that often values individualism and self-expression, Catholic identity offers a unique and countercultural perspective. It’s a reminder that our identity is not just about ourselves, but about our relationship with God and with others. As Catholics, we are called to live a life of service, sacrifice, and love – a life that reflects the values of the Gospel and brings hope and joy to a world in need.
Mission
For disciples then, real encounter in dialogue with others is not a matter of political correctness, not simply a strategy for social cohesion and deradicalisation, nor just the decent thing to do, but a matter of fidelity to the present and living Lord Jesus, who is leading us into these encounters just as surely as he led Peter and John and James and Mary of Magdala and the other Galilean women and Bartholomew and Paul and Priscilla and Aquila into strange and life-giving encounters with others. For Christian individuals and communities intentional and concrete encounters in dialogue with others, believers and nonbelievers alike, is a matter of fidelity to the Lord’s command of love of neighbour and love of enemy. We recognise the spiritual importance of the encounter only as we undertake it; we can’t always see it ahead of time. Disciples follow where the Lord goes ahead of us, for he is the way and makes the way known to us. The philosopher Martin Heidegger spoke of a ‘swaying way’, a way that sets everything on its way and unfolds the journey before us we undertake it. That is the theology of St Luke in the Acts of the Apostles, where the way of the first generation of the church unfolds through the interaction of: an encounter, often unexpected, with a person or situation that calls for attention and response from Jesus’ disciples, the prayerful reflection (including fiery arguments) by the appointed leadership about how to respond in the name and memory of the Lord Jesus, and the prompting of the Holy Spirit whom they discover to be already at work in the situations they encounter.
Roman Catholicism is and remains the largest branch of Christianity, and is centred on the belief in Jesus Christ as he is the Son of God and Savior. It is characterized by a hierarchical structure led by the Pope, adherence to traditions and teachings developed over centuries, and the importance of sacraments such as the Eucharist and Baptism. The Catholic Church emphasizes doctrines like the Trinity, the Incarnation, and the resurrection. It also upholds the authority of the Bible, Church Fathers, and ecumenical councils, seeking to provide a pathway to salvation through faith, good works, and the grace of God. The Catholic identity, rooted in the teachings of Jesus Christ, calls for a profound and active witnessing of faith. This identity, far from being a mere label, demands an active and living testimony to the principles and values of Christianity.
Understanding Catholic Identity
is grounded in the belief in the Holy Trinity, the teachings of Jesus Christ, the sacraments, and the traditions of the Church. It is characterized by a commitment to love, service, and the pursuit of justice and peace. This identity is not static; it evolves through personal and communal experiences, constantly enriched by the liturgy, sacraments, and community life. A critical aspect of Catholic identity is the concept of communion, which signifies unity with God and with fellow believers. This unity is expressed through the Eucharist, prayer, and acts of charity. The Church, seen as the Body of Christ, calls each member to contribute to its mission through active participation and service. But since he exists now in the mode of God, the presence of the risen Lord is not a demonstrable fact, as is his historical career in first-century Israel. We know him now by faith, not by sight. And like those first disciples, we must learn to relinquish our desire to see, touch and hold onto a physical, demonstrable presence and accept rather the word of another who witnesses to his presence (as is written according to scriptures), and associate ourselves with the community of others who recognise him in the breaking of the bread (church, sacraments). And Jesus continues to make known himself and the life-giving spirit he brings in the same manner as he did during the ministry in Galilee and Judea: firstly by calling and forming disciples to be with him (met’ auto) in a shared common life, disciples who learn from the Lord attitudes of confident self-surrender to God in every moment of our lives, and of service of one to another, a costly loving of the other even in the face of rejection and persecution, in imitation of Jesus own behaviour. Then, secondly, the Lord leads his disciples into encounters with others, both friend and enemy, to create relationships of solidarity and concern, salvation, repentance and conviction, especially with those at risk of being lost and forgotten in society. Reflecting on the Beatitudes of St Matthew’s gospel, Lutheran theologian Dietrich Bonhoeffer said that there is no chance of a meeting between disciples and others, including nonbelievers and even enemies of the gospel.
The Imperative of Active Witnessing
Active witnessing involves living out one’s faith in a way that is visible and impactful to others. It goes beyond private devotion and calls for public testimony to the values of the Gospel. This includes acts of charity, advocacy for social justice, and the promotion of peace and reconciliation. The teachings of the Second Vatican Council emphasized the laity’s role in the Church’s mission, urging all Catholics to engage in the world and transform it according to Gospel values. Pope Francis, highlights the need for Christians to be missionary disciples, who spread the joy of the Gospel through their words and actions. So the way of the disciple in our pluralising and secularising context can only be the way of discernment, personal and communal, in response to the leading of the living Lord and his Spirit, and in responsibility for forging the encounters of dialogue in which the Lord is calling us to find our identity and mission. It means discerning step by step, in multiple differentiated strategies of engagement with others in our cultural settings, what is the way the Lord Jesus is leading us in our time and place. And surely a particular claim on our attention comes from the more than two-thirds of Nigerians who live as ‘practical secularists’, both within and beyond the Catholic population, our communities, schools and agencies. Czech philosopher and parish priest Tomas Halik says that in addition to the two traditional dimensions of the church’s mission, those of proclaiming the gospel and of pastoral care for the faithful, a third dimension emerges in the twenty-first century: the mission of ‘accompanying the seekers’ of our post-Christian societies. Our friends and foes who live ‘as though God does not exist’ have a spiritual claim on the witness of our faith and the resources of our faith communities. Speaking of those who have ‘walked away’ like the two disciples on the Emmaus road, Pope Francis has put this in challenging terms:
We need a Church unafraid of going forth into their night. We need a Church capable of meeting them on their way. We need a Church capable of entering into their conversation. We need a Church able to dialogue with those disciples who, having left Jerusalem behind, are wandering, alone, with their disappointment, disillusioned by a Christianity now considered barren, fruitless soil, incapable of generating meaning…we need a Church capable of walking at people’s side, of doing more than simply listening to them; a Church which accompanies them on their journey…Jesus warmed the hearts of the disciples of Emmaus. I would like all of us to ask ourselves today: are we still a Church capable of warming hearts?
Context of the Calabar Archdiocese
The Calabar Archdiocese, located in the Cross River State of Nigeria, is a region rich in cultural diversity and history. The Archdiocese, established in 1934, has grown significantly, encompassing numerous parishes and a vibrant Catholic community. Despite its growth, the region faces challenges such as poverty, political instability, and social injustice, which call for a strong and active Christian witness. The cultural context of Calabar, with its traditional values and customs, presents both opportunities and challenges for the Church. On one hand, the strong sense of community and respect for elders align well with Catholic teachings on solidarity and respect for human dignity. On the other hand, issues such as superstitions, witchcraft accusations, and ethnic conflicts require a courageous and compassionate response from the Church.
Catechesis and Faith Formation
A robust catechetical program is essential for deepening the understanding of the faith among Catholics in the Archdiocese. This involves systematic instruction in the teachings of the Church, the sacraments, and the Bible. Faith formation programs should be designed to address the specific needs and challenges of the local community, ensuring that the faithful are well-equipped to live out and defend their beliefs.
Liturgical Life
The liturgy is the heart of Catholic worship and a vital expression of Catholic identity. Efforts should be made to ensure that liturgical celebrations are vibrant, inclusive, and reflective of the local culture. This includes the use of local languages, music, and symbols in the liturgy, which can help to make the faith more accessible and meaningful to the people.
Social Outreach
Active witnessing must include a strong commitment to social outreach and justice. The Church is called to be a voice for the voiceless, advocating for the rights of the poor, marginalized, and oppressed. This involves engaging in charitable works, such as providing education, healthcare, and social services, as well as addressing systemic issues like corruption, inequality, and human rights abuses.
Dialogue with Local Cultures
The Church must engage in a respectful and constructive dialogue with local cultures. This involves discerning and affirming the positive aspects of local traditions while challenging practices that are contrary to the Gospel. Such dialogue can lead to a deeper inculturation of the faith, where Catholicism is not seen as foreign but as integral to the local way of life. The more we find ourselves drawn into this way opened up by the living Lord, who leads us into transformative encounters with others, believers and nonbelievers; the more our hearts and minds are attentive to the ongoing work of discerning this way, this mission, into which we are called here and now, the less anxious we will be about our Catholic identity. Our questions of identity and anxieties for the faith and the church quieten down and will fall into place, in the joyful awareness that the Lord is with us, in memory, in presence, and mission, and as our hearts are warmed by that presence we will respond with creativity, courage and care to the others we meet in the name of the Lord.
Practical Steps for Active Witnessing
To foster a culture of active witnessing, several practical steps can be taken:
1. Formation Programs: Develop comprehensive formation programs for clergy, religious, and laity, focusing on deepening their understanding of the faith and equipping them for active ministry and evangelization.
2. Community Engagement: Encourage parishes and Catholic organizations to engage actively with their local communities through outreach programs, social services, and advocacy efforts.
3. Youth Involvement: Involve young people in the life and mission of the Church, providing opportunities for them to grow in their faith and to contribute their energy and creativity to the Church’s mission.
4. Interfaith and Ecumenical Dialogue: Promote dialogue and collaboration with other Christian denominations and religious traditions in the region, fostering mutual understanding and joint efforts for the common good of the Kingdom Project
5. Media and Communication: Today we commend our very proactive and imagining priests who had foreseen and are in cyberspace propagating the gospel. Amongst this group are Bishop Mathew Hassan Kukah, Rev Fr George Ehusani, the ‘Tweeting priest-Very Rev Fr. Dr Evaristus Bassey and the social media-friendly Father Emmanuel Bekomson among others who are utilizing modern communication tools and media to spread the Gospel message and promote Catholic values and teachings in the public sphere.
Conclusion
Catholic identity is a call to active witnessing, rooted in the teachings of Jesus Christ and the traditions of the Church. In a region marked by cultural richness and social challenges, this identity must be lived out through vibrant liturgical life, comprehensive faith formation, committed social outreach, and respectful dialogue with local cultures. By embracing this call to active witnessing, the faithful in Calabar can contribute to the transformation of their society, bearing witness to the hope and love of the Gospel in their daily lives. In the recent past, the emphasis on personal relationships with Jesus Christ and on telling others about our relationship (evangelization) had fallen out of practice within the Catholic Church. When I grew up, no one was atheist, everyone was Christian and (in my family) most were Catholic. It simply was not a ‘thing’ to consider that someone else out there might need to hear about the Lord or be evangelized to the Faith so they could be saved. We simply were Catholic Christians. That is no longer the case. All around us are forces that are actively seeking to pull us out of the Catholic Church. Atheists try to tell us we’re wrong or crazy. They try to destroy our faith using simplistic arguments that miss the point, but which uneducated [with due respect without being arrogant] Catholics often don’t have an answer to. Many protestant denominations are actively recruiting young Catholics who don’t understand their faith. They are doing so using a relatively simple set of words that sound so good to the young Catholic. They are “Saved”. They are “Born Again”, They know that they are saved because of their “Faith”. While we Catholics have always used those words, we never used them in quite the same ways as they are being used in some other denominations and it seems to the poor young Catholic that perhaps these others know what they’re talking about because they are so sure of themselves. I have faced that kind of pressure. One group of people I joined online for a bible study told me eventually, that I had to get baptized in their church because my Catholic baptism was not valid. In another group of young people I had joined, a skinhead told me indirectly that I was not a Christian because I was Catholic. The exact quote was “Now that you’re Christian, don’t you find it hard to remain Catholic?” That one floored me. I had been brought up to see all denominations as Christians, of different flavours. Suddenly, it was apparent that not all flavours of Christianity viewed us the same way.
The New Evangelization involves getting us lay Catholics out there, learning about our faith, actively sharing and talking about our faith and actively bringing others to Christ. We cannot count on the world around us all being Christian any more. We cannot count on the Christians around us even thinking of us as fellow Christians. We need to learn who we are, and what our Catholic faith is all about. But even more so, we need to actively get out there and help others learn their faith too. That is the “New Evangelization”. On an official level, it involves getting the word out there outside the walls of the parish churches on a broader level too. Bishop Fulton Sheen is often seen as one of the pioneers of this New Evangelization. Today, you have groups like Bishop Robert Baron’s Word on Fire – Proclaiming Christ in the Culture, Dynamic Catholic Dynamic Catholic, Augustine Institute‘s “Formed”, and Salt and Light Catholic Media Foundation. These are part of the organized “New Evangelization”. The goal is both on an organizational level and on an individual level, Catholics need to get out there into the real world and spread the good news of salvation.
This world, more and more, seems to be turning away from God. Yet, read the bible and you’ll see that has been a problem right back to the very beginning with stories about Noah, Abraham and Moses. This is not new. What is new is the complacency that many Catholics, have developed over the past few hundred years living in a world where we were not actively persecuted, and where our government actively promoted Christian values. Not so any more. We need to get out there and evangelize again.
RECOMMENDATION
Authentic Catholic witnessing involves living out the Catholic faith in everyday life through words, actions, and examples. It means:
1. Faithful Living: Adhering to the teachings of the Church and striving to live a life of virtue, love, and holiness.
2. Sacramental Life: Regularly participating in the sacraments, especially the Eucharist and Reconciliation, to receive grace and grow closer to God.
3. Evangelization: Sharing the Gospel message with others through words and actions, showing Christ’s love and truth.
4. Service: Engaging in acts of charity, justice, and service to others, especially the poor and marginalized.
5. Personal Integrity: Demonstrating honesty, integrity, and moral courage in all aspects of life.
6. Community: Being active in the parish and broader Church community, supporting and being supported by fellow believers.
7. Prayer: Maintaining a strong personal prayer life and fostering a deep relationship with God. Authentic witnessing is about embodying the faith in such a way that others see Christ through one’s life.
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Rev. Kevin Lenehan [2016] What is Catholic about Catholic Identity? September 13, 2016: Rev. Kevin Lenehan
