Are Catholics Christian? This question has often been posed by those poorly informed about the history of the Church. Such ignorance has not been uncommon in the past. Suffice it to say that since the followers of Christ were first called ‘Christians’ in Antioch two millennia ago, Catholics – followers of Christ – have been identified as Christians.
But, perhaps the question merits reconsideration. One could argue that the definition of ‘Christian’ has been so attenuated that Catholicism no longer qualifies. For many today, the adjective ‘Christian’ is no longer spelled with the upper case ‘C’. To be ‘Christian’ with a capital ‘C’ is too limiting, too defining. Better to be ‘christian’ with a lower case ‘c’, a less defining and therefore less demanding descriptor.
One needn’t look far to see that for many soi-disant Christians their religion is what they choose it to be. For them, to be Christian is little more than to associate themselves publicly with a generally accepted, and often fluid, manner of living. They understand, if not embrace, the Second Great Commandment of loving others as oneself but are unaware of or indifferent to the First Great Commandment of serving God with all of one’s being. Their conviction manifests itself not in their proclamation of the Nicene Creed but more likely in the visible display of a cross (rarely a crucifix) on their person. Theirs is the patina of Christianity.
Consider the ineffable treasures that are enshrined in the Deposit of Faith which, because of their ignorance, are unknown to these lower-case Christians. What do they know of the transcendence of the Incarnation, the Community of Saints, the sacramental economy, the Real Presence, Apostolic Succession, the inexhaustible theological fruits, etc.?
As inevitable as it arguably was five hundred years ago, and as significant as were the reforms it engendered, the Reformation did launch Christianity into a fissiparous future wherein anyone so inclined could found a church on his own and according to his own terms identify it as ‘Christian”. No longer was it necessary to be part of the one, holy, catholic, and apostolic faith. It suffices to be denominational. To complicate matters, many who identify themselves as his followers regard Jesus Christ as the founder of a virtuous movement than as the incarnate Son of God. Sociology has replaced theology.
This is not to denigrate the religious commitment of anyone. Rather, it is simply to suggest that the definition of ‘Christian’ has become so amorphous as to be void of meaning. So, in the popular sense, are Catholics Christian? Something to ponder.
How does this relate to Catholic philanthropy? As its etymology indicates, philanthropy is the love of mankind. It champions human dignity. Catholic philanthropy does this and more. It is rooted in a deeper understanding of Christianity, that Jesus Christ has redeemed the world and, in the Church, has planted the seeds of his Kingdom here and now. Each of us is invited to join this Kingdom and to play our part in its progress. The Church does not require the patina of Christianity. Why would she? In a mystical way she is the Body of Christ.