Misplaced Pages

Identity Catholicism

Article snapshot taken from Wikipedia with creative commons attribution-sharealike license. Give it a read and then ask your questions in the chat. We can research this topic together.

The neutrality of this article is disputed. Relevant discussion may be found on the talk page. Please do not remove this message until conditions to do so are met. (June 2024) (Learn how and when to remove this message)
This article may lack focus or may be about more than one topic. In particular, identity Catholicism and identitarian Catholicism, which are different topics despite the similar names. Please help improve this article, possibly by splitting the article and/or by introducing a disambiguation page, or discuss this issue on the talk page. (June 2024)

"Identity Catholicism" or Identitarian Catholicism appeared in the 1980s to describe a movement of Catholicism, supposedly in opposition to an "open Catholicism". It was particularly after "La Manif pour tous" that this expression became common.

Introduction

For Erwan Le Morhedec, some Catholics would be tempted to attach themselves more to the ritual and cultural markers of Catholicism rather than to their own faith. "Within the temptation of identity, it is politics which takes precedence over faith, it is the submission of faith to politics." For the author, identitarianism would be an ideology, an individual imprisonment, even a spiritual mystification.

Origin of the expression

According to Guillaume Cuchet, this terminology comes from a 2002 article by Philippe Portier.

"Identité" and "ouverture"

Since Philippe Portier established the notion, the terms catholicisme d'identité ('identity Catholicism') and catholicisme d'ouverture ('openness Catholicism') have been used to designate "the two main trends of the contemporary Catholic movement in the Catholic Church in France".

The catholiques d'ouverture are those who want "to take into account, in today's world, the forces of progress, mercy" and they believe that "it is from the encounter, the dialog of minds that we can build the world, without a predetermined notion blocking the path". They wish to "reconcile the political Left and Christianity". They experienced their heyday around the late sixties. This segment of French Catholicism is described as being in decline, with a low degree of intergenerational transmittal of the Christian faith, and inspiring few individuals to seek priestly or religious vocations.

Identity Catholics are described as dreaming of "visibility in alobalized and communitarian world" and with "a rather pessimist view of the world as it is". They seek to restore "the Church to its traditional status of guide for the community, as defensor civitatis.  They "favor the idea that the social must be grounded on objective norms", according to Philippe Portier. According to Magali Della Sudda, identity Catholicism is subdivided into two sub-categories, charismatics and restitutionists. The latter are associated with Opus Dei, the Community of Saint Martin, the Community of St. John, the Legionaries of Christ, the Foyers de Charité, and other groups that emerged from the Lefebvrist schism".

Criticism

Guillaume Cuchet believes that the distinction between "identity" and "openness", attributed to Philippe Portier, does not work well, because the terms do not really correspond: "in the tandem, "identity" and "openness" do not exactly refer to the same thing. On the one hand, it is about self-definition; on the other, the attitude towards the modern world. Now, let us know, Catholics of "openness" also have an "identity", even if they do not like the word very much, except without doubt saying that their "identity" is precisely their "openness".

References

  1. ^ Cuchet, Guillaume (2017-01-24). "Identité et ouverture dans le catholicisme français" [Identitéand ouverture in French Catholicisme]. Études. Février Pages=65–76 (2): 65–76. doi:10.3917/etu.4235.0065. ISSN 0014-1941.
  2. Erwan Le Morhedec. Éditions du Cerf (ed.). Identitaire. Le mauvais génie du christianisme. p. 304.
  3. "Les catholiques dans le piège de l'identité ?". France Culture. 17 January 2017.
  4. ^ Philippe Portier, "Pluralité et unité dans le catholicisme français" , Céline Béraud, Frédéric Gugelot, Isabelle Saint-Martin (dir.), Catholicisme en tensions, Paris, EHESS, 2012, p. 19-36.
  5. ^ "Des "catholiques d'ouverture" s'interrogent au sujet du Concile" [Catholiques d'ouverture ask about the Council]. La Croix (in French). 2016-04-06. ISSN 0242-6056. Retrieved 2024-01-18.
  6. ^ Myriam Filippi, Un catholicisme d'ouverture. Les mouvements catholiques d'éducation populaire et leurs membres musulmans en France (années 1960-années 2010) , École pratique des hautes études, 2019, 547 p., 392.
  7. Dumons, Bruno (2017-05-15). "1. Le "catholicisme d'identité", une recharge du catholicisme intransigeant ?". Catholicisme et identité [Catholicism and identity]. Karthala. pp. 11–16. doi:10.3917/kart.dumon.2017.01.0009. ISBN 978-2-8111-1839-6. Retrieved 2024-01-18.
  8. Della Sudda, Magali (2017-05-15). "14. Les Vigiles debout". Catholicisme et identité [Catholicism and identity]. Karthala. pp. 251–266. doi:10.3917/kart.dumon.2017.01.0251. ISBN 978-2-8111-1839-6. Retrieved 2024-01-18.
Categories: