Who Is Catholic? The Awareness of Catholic Identity and the Universal Call to Holiness | Cynthia Toolin | Part Two | Part One
The Teaching of Truth
According to recent surveys, Catholics say that Church dogmas are important to believe in order to have a Catholic identity. In "What is Most Central to Being a Catholic?," Hoge  concludes on the basis of a recent Gallup Poll that to Catholics, the core of the faith is the Creed and the sacraments. He cites the results of two other studies as support. Davidson, Williams, and Lamanna found that Catholics, especially those registered in a parish, say beliefs such as the Trinity, Resurrection, Incarnation, the Real Presence and Mary as the Mother of God, are very important to them personally. And a study by Dinges, Hoge, Johnson, and Gonzales found that among American Catholics 20 to 39 years old, three of the five "most essential elements to their vision of the Catholic faith were belief that God is present in the sacraments, belief that Christ is really present in the Eucharist, and devotion to Mary the Mother of God." The results of these studies can be interpreted as saying that the Church is successful in teaching Catholics things that are to be believed.
In matters of behavior, Catholics may know the moral teaching of the Church, but often do not agree with it. D'Antonio, in "Trends in U.S. Roman Catholic Attitudes, Beliefs and Behavior,"  found that over three time periods (1987, 1993 and 1999) "the trend is clearly toward declining support for church leaders (pope and bishops) as the locus of moral authority in helping people decide what is morally right or wrong on five issues [remarriage without an annulment, practicing contraceptive birth control, choice regarding abortion, homosexual behavior and non-marital sex]."
A possible explanation for this dichotomy is that the Church has not been successful in showing the continuity between matters of faith and morals. To the extent that there is a crisis in the Catholic Church in the United States today, it can largely be explained by a lack of understanding of this continuity among the laity. This continuity needs to be clarified and emphasized to the Catholic population by the teachers of the Church. This responsibility rests primarily with the ministerial priesthood. 
The Problem at Hand
Given that the Church is the authoritative teacher of Christ's truth and that surveyed Catholics know dogmatic and moral truths (although they often disagree with the moral teachings), the question arises as to what the Church must teach.
To those for whom the status "Catholic" is anything less than a defining statement, the dogmatic and moral content of the faith must ultimately be taught in a way that is relevant to their lives as adult Catholics. Suggested here is that the faith of many Catholics is really the faith of children. Although our Lord wants his followers to have a childlike faith, he does not want them to have the immature faith of children. That is, faith should develop and mature as believers advance in years in the faith.
In order for Catholics to have adult faith that will nourish and enrich them, and enable them to thrive as they go through life, a number of things must be kept in mind.
1. An adult return to the basics
Catholics in the United States are well-educated and sophisticated men and women. The dogmatic and moral truths of the Faith need to be explained in a manner appropriate to well-educated and sophisticated people, who are, however, not well-trained in philosophical or theological methods. It is no longer sufficient to tell people that one thing must be believed and another not, that one way of acting is proper and another not. Foundational issues and key points in the development of arguments must be explained so that people can understand conclusions, see them as relevant and then apply them to their own lives. 
2. The goal of the Catholic life
The goal of the Catholic life is a lifelong, personal intimate relationship with our Lord Jesus. The goal is to live in such friendship with Christ that the three Persons of the Trinity will come and make an abode in the soul in this life, and bring the hope of attaining the Beatific Vision, our ultimate end, in the next life. It should be emphasized that this goal cannot be reached without living the moral life, so as to advance in holiness in the imitation of Christ.
3. The truth about man
The truth about what man is, articulated especially well in Gaudium et Spes nos. 12-18, must be expressed. Man is an individual and a social being; he is divided in himself, with others and with God, due to original sin; he has a conscience; he is tormented by pain and the dread of death; he is a unity, etc. Most importantly, man is made in the image and likeness of God, with a mind to know the truth and a will to love it. As St. Irenaeus said, "Man is rational and therefore like God; he is created with free will and is master over his acts." 
4. The primacy of the invisible
In creating the universe, God made the visible and the invisible, the corporeal and the spiritual. Man is a unity of both. The world that man knows through the senses is not all that exists. As Ratzinger emphasizes, there is a "Primacy of the invisible as the truly real, which bears us up and hence enables us to face the visible in a calm and relaxed way."  A proper hierarchy of values must be explained so that it can be instituted in the lives of individuals.
5. Growth in the spiritual life
How man grows in the spiritual life, and how that growth should be continuous throughout life, must be explained. Self-knowledge, a ready and well-prepared conscience which is never in opposition to the moral law or the Church's Magisterium, a holy indifference towards the things of this world, the gifts of the Holy Spirit, and the types of prayer and progression through them are only some of the major components that need articulation and explanation.
Responding to the Lord's missionary mandate, the Church is called to teach the dogmatic and moral truths of the faith in a way that the laity can understand and apply to their lives. Through teaching, the Church will assist people to respond to the universal call to holiness: those who call themselves Catholic and/or live an outwardly Catholic life from force of habit, for status or companionship, or for other reasons not related to God. Those for whom the status "Catholic" is a definitive statement will grow further in holiness, as the Church reinforces her teachings with them, or explains nuances and subtleties of which they were not aware. In this way, they will be enabled to share the faith with others.
In the United States today, the dogmatic and moral teachings of the Church must be made understandable to an educated and sophisticated Catholic population untrained in philosophical or theological methods.  The Catholic laity needs to understand, at minimum, the basics of the faith, the goal of Catholic life, the truth about man, the primacy of the invisible, and growth in spiritual life, so that these teachings can have an impact on their lives. They need to understand that although other ways of acting and thinking contain truth, these other approaches are not equal or complementary to the truth found in the Catholic Church. The Catholic Church has the fullness of truth. Catholics need look no further than their own faith to satisfy the desire for truth that is natural to man.
According to Pope John Paul, catechesis as education "includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life."  If dogmatic and moral truths, as well as the continuity between them, are well taught, more of the laity will live a life of intimacy with Christ and the missionary mandate will come to fruition in many people.
This article originally appeared in the July/August 2001 issue of Catholic Dossier.
 George Gallup Jr. & Dee Michael Lindsay, Harrisburg, PA: Moorehouse Publishers, 1999.
 This statistic cannot be taken as reflecting obligatory Sunday Mass attendance because the question does not ask about Mass attendance, but about church attendance. The two are not necessarily the same. A Catholic could have attended a Protestant church service, or a wedding or funeral Mass. Also, merely because someone attended church in the last seven days does not mean he attends church every week.
 Kirk Hadaway, Penny Long Mailer and Mark Chaves, "What the Polls Don't Show: A Closer Look at U.S. Church Attendance," American Sociological Review 58 (December 1993), 741-752.
 Catechism of the Catholic Church, nos. 2180-2181.
 In a telephone conversation, a spokesman for the Center for Applied Research in the Apostolate at Georgetown University suggests a statistic of approximately 34%, based on the annual National Parish Inventory and a random poll. Using this percentage, the estimate of those not attending could be even higher.
 As with all social phenomena, the salience of membership in these categories may range along a continuum; that is, it is seldom the case that the membership means the minimum or the maximum to a person. The core issue in this distinction is the salience of the social status of "Catholic" to a person. Prior to Vatican Council II, one of the most distinguishing characteristics of those who called themselves Catholic was attendance at Mass on Sundays and holy days of obligation. This is still a good indicator of how important the status of "Catholic" is to a man; however it is an external behavior that cannot assess the state of the inner spiritual life.
 Joseph Cardinal Ratzinger, Called to Communion: Understanding the Church Today (San Francisco; Ignatius Press, 1996), 145.
 John Paul II, Catechesi Tradendae, no. 5.
 Dignitatis Humanae, no. 1.
 The reasoning behind the passage includes the following point from no. 7: "[T]he distinction between theological faith and belief in the other religions must be firmly held. If faith is the acceptance in grace of revealed truth, which "makes it possible to penetrate the mystery in a way that allows us to understand it coherently," then belief, in the other religions, is that sum of experience and thought that constitutes the human treasury of wisdom and religious aspiration which man. in his search for truth has conceived and acted upon in his relationship to God and the Absolute. . . theological faith (the acceptance of the truth revealed by the one and triune God) is often identified with belief in other religions, which is religious experience still in search of the absolute truth and still lacking assent to God who reveals himself. This is one of the reasons why the differences between Christianity and the other religions tend to be reduced at times to the point of disappearance."
 John Paul II, Catechesi Tradendae, no. 14.
 Dean Hoge, "What is Most Central to Being a Catholic," National Catholic Reporter 36, (October 29, 1999), 13.
 William D'Antonio, "Trends in U.S. Roman Catholic Attitudes, Beliefs and Behavior," National Catholic Reporter 36 (October 29, 1999), 14.
 Cynthia Toolin, "Restoring Continuity: The Church's Urgent Task," Homiletic and Pastoral Review (August-September, 2001).
 One prime example that makes this point clear is the difference between artificial means of birth control and natural family planning. To understand the difference between the two in such a way that it impacts the lives of a married couple requires explanations of what man is, of the equal dignity of men and women, of true theological anthropology as opposed to the flaws of false humanism and false feminism, of the nature of marriage, of the unitive and procreative aspects of the marital act, of the development of an informed conscience, and of true freedom found in obedience to God as opposed to false autonomy, to name a few. Explanations of this type will have more impact than the statement, the Church teaches that using birth control is wrong.
 St. Irenaeus, Against Heresies, 4,4,3.
 Joseph Cardinal Ratzinger says: "We now begin, to discern a first vague outline of the attitude signified by the word 'Credo.' It means that man does not regard seeing, hearing and touching as the totality of what concerns him, that he does not see the area of his world as marked off by what he can see and touch, but seeks a second mode of access to reality, a mode which he calls in fact belief, and in such a way that he finds in it the decisive enlargement of his whole view of the world. If this is so, then the little word 'Credo' contains a basic option vis-a-vis reality as such; it signifies not the observation of this or that fact but a fundamental mode of behavior towards being, towards existence, towards one's own sector of reality and towards reality as a whole. It signifies the deliberate view that what cannot be seen, what can in no wise move into the field of vision, is not unreal; that on the contrary what cannot be seen in fact represents true reality, the element that supports and makes possible all the rest of reality. And it signifies the view that this element which makes reality as a whole possible is also what grants man a truly human existence, what makes him possible as a human being existing in a human way. In other words, belief signifies the decision that at the very core of human existence there is a point which cannot be nourished and supported on the visible and tangible, which encounters and comes into contact with what cannot be seen and finds that it is a necessity for its own. existence." Introduction to Christianity (Ignatius Press, 1990, 2005).
 The process of teaching is aided by a renaissance of orthodox writing. Good, solid works written over the last century are almost too numerous to list, including those of the popes from Leo XIII to the brilliant Pope John Paul II. Also included are the documents of Vatican II and those that grew out of the Council, such as the Catechism of the Catholic Church, the writings of churchmen like Joseph Cardinal Ratzinger and Henri de Lubac, and of numerous lay men and women theologians dedicated to teaching exactly what the Church teaches.
 Catechesi Tradendae, no. 18.
Related IgnatiusInsight.com Links/Articles:
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Why Do We Need Faith? | Joseph Ratzinger
The Source of Certitude | Thomas Dubay, S.M. | Epilogue to Faith and Certitude
The Crisis of Faith | Father John Hardon, S.J.
Cynthia Toolin is Assistant Professor of Dogmatic and Moral Theology at Holy Apostles College and Seminary in Cromwell, Connecticut.
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