Defining Catholicism

Many years ago, while working with the Rites of Christian Initiation for Adults, I became very curious about what defined a Catholic. In particular, I reflected upon what the Church asks of those who seek to join her at the most profound and intimate level. Since then, I’ve had extensive discussions with theologians and canonists of various degrees of expertise. A common position is that Catholicism is defined by her teachings, in particular, by her dogmatic statements. That is, those elements of doctrine (teaching) which have been officially stated as crucial (dogmatic) to the Faith are often considered the definition of Catholicism. It makes a bit of sense, too, for definitions are typically a series of key points, and doctrine seems to state clearly the key points.

Another common understanding of what defines a Catholic revolves around the moral code. Catholics are among the groups of Christians who have quite a few rules and regulations on what constitutes appropriate behavior and what does not. The field of moral theology seems to be quite developed and quite important for Catholics. There are many who think the essence of being Catholic lies somewhere in the kind of life you lead, even more than the doctrine you profess. This, too, has a common sense appeal to it, for a definition is often a series of rules that describe how a thing is supposed to work.

There are, of course, the great many Catholics who feel somewhere deep inside them that they are Catholic and can’t really be anything else. Nevertheless, they don’t feel a need or really much desire to participate in regular Sunday Mass or other activities of parish life. Perhaps on great feast days or for important family celebrations they seek the larger Church community. Basically, their position is that they were raised Catholic, Baptized Catholic, even Confirmed Catholic. What has happened cannot be taken away. This has a very easy and comfortable feel to it, as well, for being Catholic is something being a man or a woman-it usually just happens to you, and there’s not much you can really do about it but accept it.

As an aspiring professional theologian, I cannot reasonably claim that doctrine is unimportant. The battles fought over creedal statements, even things we take as common sense Christianity (such as the Trinity or the Resurrection) were and continue to be a cause of disagreement and even martyrdom. The Creeds and the surrounding doctrine are important, but I do not think they define a Catholic at the very core of Catholicism. In a similar manner, the moral life is not the sum or defining characteristic of Catholicism. Not that one can disregard the Commandments and remain hopeful for eternal salvation, but rather, that one can genuinely hope to be changed, to find himself with a will that is united to God-this is the sphere of morality in Catholicism. Yet, even this kind of hope for a better existence does not define a Catholic. The case, as I see it, remains similar with the mentality of “once a Catholic, always a Catholic.” This perceptively and correctly understands what theologians have long called the permanent character of certain sacraments, but it still fails to grasp the heart of Catholicism as I have come to understand it. One need not understand the depths of the mysteries of the Church and the Resurrection, which depend upon the ultimate and primordial mystery of the Trinity, in order to be Catholic. The Church exists for the sinners to become saints. Sacraments are essential and often permanent, but they are not static.

I suggest that Liturgy is what defines Catholics. By “Liturgy,” we mean the public act of worship in which the community gathers and acts as the Body of Christ. The Creed, you will note, exists first and foremost as a liturgical reality. The most grave penalty for teaching contrary to orthodoxy (which literally means something like “proper worship”) is excommunication-to no longer be part of the Liturgical action. The source and summit of the moral life is the Liturgical action of gathering with the people of God and being nourished by the Sacred Scriptures and the Sacraments. Indeed, the Sacraments only occur within the context of Liturgy, however small that Liturgy may seem.

But the ubiquity of Liturgy as a theological theme is not why I think Liturgy defines Catholicsm. In the end, I think the ultimate theological formula for Catholics is the appeal to the theological virtues, the triad of Faith, Hope, and Love. Liturgy is the action of the faithful: Liturgy is the action of the hopeful: Liturgy is the action of lovers; For it is in Liturgy that we gather, sometimes even when we know not why. When we come to Liturgy, especially the Mass and the Eucharist, we say with our very presence that we genuinely want to experience the God who saves us, especially from our own deepest, most secret fears and failings. We say, by our presence in the pew, “I need not understand; I need not always enjoy; I need not even be certain; I simply must be. And I chose to be here with this community, in this place of worship, at this time of God’s presence.” This is both why and how Liturgy defines the Catholic.

Note that it is very much the same for how a lover is defined. A lover is not defined by expensive gifts or by profound understanding. A lover is defined by presence. A true lover is known by where he sits, stands, and kneels. This is something we know even without much reflection. To be friends, to be lovers is to be together. It is not necessarily to be happy or to understand. Lovers stand beside lovers and say “I cast my lot with you.” In Liturgy, we say to God, “I cast my lot with you,” and God says to us, “I cast my lot with you.” This, I think, is the meaning of being “God’s people.” This is how we follow Christ. This, I submit, is what defines Catholicism.