An evolving personal spirituality is reshaping Catholic identity. Kevin Liston

Since the mid-1900s, there has been a significant shift among Catholics to thinking of faith and spirituality in personal terms. Questions of authority, conscience and community remain central, writes Kevin Liston.

Previously, Catholic theology often leaned toward universal principles, fixed ways of thinking and a more institutional emphasis. Vatican II, influenced by thinkers such as Yves Congar, Henri de Lubac, Karl Rahner and Bernard Lonergan, brought attention to the personal experience of Catholics as believers and choosers.

Faith has come to be understood less as assent to propositions and more as a personal encounter with God. Human experience and conscience are now given more recognition as the context of an authentic (holy) and moral life.

Theology consolidated its move from theory into Church life at Vatican II. The Council described the Church as “People of God” (not just hierarchy), emphasised human dignity and freedom of conscience, and recognised the role of the laity in the Church’s mission. This resulted in greater lay participation (parish councils, ministries), liturgical reform and openness to dialogue with the modern world.

The moral life is now seen as responsible personal judgement before God, not obedience. The value of every person and their rights, and freedom and responsibility are central. Morality focuses on intention, context and personal discernment.

The momentum for change, of which Vatican II was one expression, gave rise to small groups, movements and communities such as YCW, Teams, and Marriage Encounter.  A new appreciation of difference within unity and a new language of participation, collaboration and co-responsibility emerged (the roots of synodality).

Catholic social teaching received a new prominence, especially regarding the dignity and value of every person and the importance of community and solidarity. Further developments included Catholic involvement in civil rights, advocacy for refugees and other marginalised people, and the ecological vision later articulated by Pope Francis.

A powerful new reality has come to prominence: The Church is not ‘them’; it is ‘us’. We are Church. This has played out in lay-led initiatives and organisations, calls for inclusion and reform, and greater willingness to speak out, question and contribute. At its best this produces mature, responsible Catholic identity.

These major shifts were not without tensions on issues like sexuality, authority and diversity, and questions like: How far does personal conscience extend? These remain among the ongoing tensions in the Church.

The turn to personal spirituality has had a mixed reception in the Church; it has never been fully integrated. Instead, the Church has lived with a dual dynamic: (a) a trajectory of personal spirituality, internal dialogue, conscience and participation, and (b) an institutional continuity with hierarchy, doctrine and centralised authority.

These are not opposites, but they are often in tension as different sections of the faith community emphasise one more than the other. An evolutionary-historical perspective helps to ease the tension.

The heightened attention to personal spirituality leads us to see more clearly that faith happens in real people, in real lives, in real communities. It encourages us to search for the meaning and purpose inherent in our everyday experience, to discover what God might be like through our relationships and efforts at helping others.

The shift to the personal gained renewed energy with Pope Francis and the concept of synodality as a way of being Church and an emphasis on listening and discernment. However, implementation is uneven, resistance exists and many Catholics still feel unheard or disconnected.

The question is: How do we hold together personal and institution, freedom and belonging, agency and unity? The task is to balance these tensions. This does not make being a Catholic any easier, but it does give us a more solid grounding, purpose and direction.

It is both a challenge and an opportunity for all of us.