Final Global Catholicism Short Answers

What do the following acronyms refer to? FABC, SECAM, CELAM, COMECE, USCCB (it is more important to identify the purpose of the organization signified rather than to match the precise wording).

FABC, CELAM, COMECE, SECAM, and USCCB are regional councils of Catholic bishops formed after Vatican II to coordinate pastoral work and apply Church teachings in different parts of the world. FABC (Asia), CELAM (Latin America), COMECE (Europe), SECAM (Africa), and USCCB (United States) each focus on addressing local social, political, and religious issues while promoting collaboration among bishops. For example, CELAM became especially influential through its conferences, which advanced liberation theology and emphasized justice and the needs of the poor. Overall, these organizations help implement Vatican II’s reforms by fostering collegiality, dialogue, and region-specific responses within the global Church.

Briefly describe the evolution in missionary strategy by Catholics among the Maasai in Tanzania as described by Hodgson.

Catholic missionary strategy among the Maasai in Tanzania evolved through several phases. Early missionaries used a pre-evangelization and school-based approach, focusing on educating children and training catechists, but this had limited success in converting adult men. They then shifted to the “boma” approach, evangelizing entire homesteads, though women proved more responsive than men. Finally, missionaries adopted an individual-centered approach, allowing people to choose instruction themselves, which again attracted more women and proved more effective overall.

Why does Catholicism appeal to Maasai women, according to Hodgson?

According to Hodgson, Catholicism appeals to Maasai women because it created an alternative female community beyond the control of Maasai men. Even though women did not occupy formal leadership positions in the church, women could come together, sing, and pray. The spirit of the church instead of the structure appealed to them.

Who are the three Spiritan missionaries whom Hodgson uses to describe the evolution of Catholic evangelization among the Maasai? Briefly describe each.

Hodgson highlights three Spiritan missionaries to show changing approaches to evangelization among the Maasai. Father Eugene Hillman emphasized education through schools and catechists, held more inclusive theological views, and eventually questioned traditional missionary assumptions. Father Girard Kohler focused on building institutions but was reluctant to baptize, believing the Maasai were not sufficiently prepared and often taking a strict, critical stance. Father William Christy, influenced by Vatican II, was more open and flexible, supporting inculturation, engaging Maasai culture, and welcoming baptism as a sign of genuine faith commitment.

Who are Rev. Edgeworth and Abbe Gregoire, and how do they serve John McGreevy’s discussion of the Catholic experience of the French Revolution?

Edgeworth: a clergyman, anti-revolution, associated with ultramontanism. Escaped France with King Louis XVIII.

Gregoire: head of the civil council in France, big proponent of revolution, abolitionist. Advocated for the toleration of Protestants and Jews. Supported the decision to remove Louis XVI from the throne.

Why did the Catholic Church become suspicious of Enlightenment ideals like democracy and other aspects of liberalism?

The Catholic Church became suspicious of Enlightenment ideals like democracy and other aspects of liberalism because these ideals undermined Papal authority. With the rise in democracy came the downfall of monarchical governments. Liberalism brought the idea that centralized authority should be limited and a prioritization of individual freedoms. People swayed away from centralized powers and became more trusting in parliamentary governments. This applied to the papal authority. Many Catholics began to answer to bishops and priests instead of the Pope. Additionally, reason and science as a way of viewing the world started to become more popular than Christianity.

What is the significance of the end of formal colonialism in much of the world, beginning in the late 1940s, for global Catholicism?

As formal colonialism ended and more countries in Africa, Asia, and Latin America gained independence, the Church became less Eurocentric. The Church was less tied to Europe. Inculturation began to be accepted and developed in the church. The church focused on matters relating to poverty, social justice, and human rights (ex: liberation theology). Finally, Catholicism began to gradually shift to the global south. The Church became decentralized and more global.

Who was Alioune Diop, and why is he important in Elizabeth Foster’s account of Catholicism in Francophone western Africa?

Alioune Diop was a French West African intellectual who played a central role in the post–World War II Black cultural and negritude movements. He founded Présence Africaine, organized major conferences, and helped connect African and European thinkers, promoting dialogue on culture, colonialism, and religion. In Foster’s account, he is important for challenging the Catholic Church’s close identification with European culture and pushing for a more universal, decolonized Christianity. Diop argued that African values and perspectives could enrich the Church and help make it truly global rather than Eurocentric.

What are the four major constitutions produced by Vatican II, and what is the significance of each?

The four major constitutions of Second Vatican Council reshaped Catholic life and teaching.

Sacrosanctum Concilium reformed the liturgy by promoting active participation, allowing vernacular languages, and reorienting worship practices.

Lumen Gentium redefined the Church as the “People of God,” emphasizing the shared mission and universal call to holiness of all believers.

Dei Verbum clarified divine revelation through scripture and tradition while encouraging wider engagement with the Bible.

Gaudium et Spes addressed the Church’s relationship with the modern world, urging dialogue and engagement with social, cultural, and political issues.

Name and describe briefly two other important documents from Vatican II?

Two other key documents from the Second Vatican Council are Dignitatis Humanae (1965) and Ad Gentes (1965).

Dignitatis Humanae affirms religious freedom as a fundamental human right grounded in human dignity, teaching that no one should be coerced in matters of belief or practice.

Ad Gentes emphasizes that the Church is missionary by nature, calling all Catholics to participate in evangelization and encouraging inculturation and engagement with diverse cultures.

Name and briefly describe the three major underlying issues that John O’Malley identifies as capturing the distinctiveness of Vatican II.

John W. O'Malley identifies three key issues that define the distinctiveness of the Second Vatican Council. First is the problem of change, including aggiornamento (updating), development (growth in understanding), and ressourcement (return to early sources), showing that tradition can evolve. Second is center–periphery relations, which rebalanced authority by promoting collegiality between the pope and bishops rather than strict central control. Third is the style of authority, as the Council adopted a more pastoral, dialogical tone instead of purely legalistic or doctrinal language.

What does John O’Malley argue is the most salient development of the Church over the last 1000 years? Explain what he means.

John W. O'Malley argues that the most important development in the Church over the past 1000 years is its “papalization,” meaning the growing centrality and authority of the pope. In the early medieval period—even around the time of Martin Luther—most ordinary Christians had little awareness of or direct connection to the papacy, but over time the pope became the clear focal point of authority. Events like the Investiture Controversy and later developments such as the definition of papal infallibility strengthened this role. By today, the Church is far more centralized and globally unified around the leadership of the pope than it was a millennium ago.

Briefly describe the history of Catholic teaching on contraception in the 20th century, naming important documents produced by the Church in your answer.

In the 20th century, Catholic teaching on contraception developed but ultimately reaffirmed its traditional stance. Casti Connubii responded to growing acceptance of contraception by affirming both the procreative and unitive purposes of marriage, while still rejecting artificial birth control. During and after Second Vatican Council, a papal commission studied the issue and recommended change, but Humanae Vitae by Pope Paul VI reaffirmed the ban on artificial contraception. This decision maintained continuity in official teaching despite significant internal debate and social pressure for change.

Explain and assess Robert Orsi’s title for his article on sex abuse in the Catholic Church.

Robert Orsi chose the title “What is Catholic About the Clergy Sex Abuse Crisis?” for his article about the clergy sex abuse scandal. The title is meant to show the hypocrisy of what happened. How could priests get away with sexual abuse when Catholics were not allowed to live with their partners before marriage.

Name three important contributions to Global Catholicism of the papacy of John Paul II. (Same question for Benedict XVI and Francis).

John Paul II: He expanded the global reach of Catholicism through extensive international travel, making the papacy visibly worldwide and strengthening the Church’s global identity. He promoted the canonization of saints from many different countries, emphasizing the universality of holiness. He also strengthened episcopal synods and supported a form of global collegiality among bishops while maintaining strong papal leadership.

Benedict XVI: He focused on strengthening doctrinal clarity and defending orthodox teaching in response to secularization and theological challenges, especially debates linked to liberation theology. As the first major professional theologian to become pope, he emphasized intellectual depth in faith. He also attempted, though with limited success, to reform and streamline the Roman Curia to improve Church governance.

Francis: He emphasized pastoral outreach, especially toward the poor, migrants, and marginalized groups, framing the Church as a “field hospital.” Through Laudato Si’, he made care for the environment a central Catholic concern. He also promoted a more missionary and decentralized Church style rooted in encounter and accompaniment rather than strict doctrinal enforcement.

What does Teresia Hinga mean by the term “better Samaritans?”

Teresia Hinga uses the term “better Samaritans” to critique charity that only offers short-term relief to poverty. Instead of simply responding like the traditional Good Samaritan with emergency aid, “better Samaritans” go further by diagnosing and addressing the structural and systemic causes of suffering. This approach uses careful analysis (what she calls “clinical economics”) to understand how historical, social, and political forces create and sustain poverty. The goal is not just to help individuals in the moment, but to change the conditions that produce inequality and dehumanization in the first place.

How do Africans inculturate the Blessed Virgin Mary, according to Orabator?

According to A. E. Orobator, Africans inculturate the Blessed Virgin Mary by understanding her through the cultural image of the “Queen Mother,” a respected maternal figure who plays an important advisory and moral role in traditional African monarchies. This helps express Mary’s dignity, closeness to power, and spiritual authority in a culturally meaningful way. However, Orobator also emphasizes that Mary is not honored because she is a political queen, but because she is a faithful Christian disciple who responds to God’s word. In this way, Marian devotion becomes a celebration of God’s promises already being fulfilled in human history.

Who is Michael Velarde, and why is he important to understanding Global Catholicism? Also explain briefly his relation to the Catholic Church.

Mike Velarde is the founder and leader of the large Catholic charismatic movement El Shaddai in the Philippines, which emphasizes healing, miracles, prosperity, and direct experience of the Holy Spirit. He is important for understanding Global Catholicism because his movement shows how Catholic practice often blends official Church teaching with charismatic and local religious expressions. Although Velarde remains formally Catholic and recognizes Church authority, El Shaddai operates in a way that sometimes sits at the margins of institutional doctrine. His influence highlights how global Catholicism is diverse, with many believers practicing the faith in ways shaped more by lived experience than strict theological consistency.

Why does Katharine Wiegele believe so many Filipinos are attracted to El Shaddai?

Give at least three reasons.

Katharine Wiegele argues that many Filipinos are drawn to El Shaddai for several reasons. First, it creates a highly personal form of faith by bringing prayer, healing, and blessing into people’s homes through radio and mass gatherings, allowing a direct relationship with God outside traditional parish structures. Second, it promotes prosperity theology, teaching that faith, tithing, and devotion can lead to material and spiritual blessings in this life, which is especially meaningful for people living in poverty. Third, it offers powerful narratives of personal transformation, helping believers reinterpret their life struggles as part of a larger story of divine blessing and change.

Who were Matteo Ricci and Roberto de Nobili, and why are they important for a

study of global Catholicism?

Matteo Ricci and Roberto de Nobili were Jesuit missionaries who worked in China and India during the early modern period and are key figures in the history of global Catholicism. Both tried to make Christianity understandable and acceptable to local elites by adopting aspects of Chinese Confucian culture (Ricci) and Indian Brahmin practices (de Nobili), an early form of inculturation. Their methods later sparked controversy in the “Chinese Rites” and “Malabar Rites” debates over how far adaptation to local cultures should go. They are important because they represent some of the earliest and most influential attempts to globalize Catholicism through cultural adaptation.

Peter Phan discusses the reactions of the Asian Catholic Church to Vatican II using

the categories ad intra and ad extra. What do these terms mean in his usage, and why

does he use them in his discussion?

Peter C. Phan uses the terms ad intra and ad extra to describe two dimensions of how the Asian Catholic Church received Second Vatican Council. Ad intra refers to the Church looking inward—reflecting on its own identity, experiencing renewal, and reinterpreting itself in light of Vatican II as a transformative event guided by the Holy Spirit. Ad extra refers to the Church’s outward mission and engagement with the wider world, including dialogue with other religions, cultures, and social realities in Asia. Phan uses these categories to show how Asian Catholicism both rethought its internal life and developed context-sensitive ways of engaging Asia’s diverse societies.

Identify three important features of Latin American Catholicism today, briefly

describing each.

Three important features of Latin American Catholicism today include its strong engagement with Afro-Latin religious traditions, liberation theology, and the role of episcopal leadership through CELAM. First, Afro-descended traditions such as Santería, Candomblé, and Vodou often blend Catholic saints and symbols with spirit practices, creating lived forms of “popular Catholicism.” Second, liberation theology emphasizes the Church’s commitment to the poor and social justice, arguing that faith must be expressed through action to transform unjust structures. Third, CELAM has shaped regional Catholic identity by coordinating bishops’ conferences that apply Vatican II to Latin American realities, especially issues of poverty and mission.

Frank Turner’s article invokes the terms secularity and secularism. Why? How does he use those terms in his analysis of Catholic engagement with the European Union?

Frank Turner distinguishes between secularity (a neutral political framework that respects all beliefs) and secularism (an ideology that seeks to exclude religion from the public square). In the context of the European Union, he argues that the Church can thrive in a state of secularity through dialogue, but must actively resist secularism when it attempts to erase Christian heritage from Europe's political identity.

What are five themes that J. Carney identifies as capturing Catholicism at present?

J. Carney identifies five major themes that describe global Catholicism today. First, Catholicism and national identity are often deeply connected, with the Church shaping culture and even state life in some countries. Second, the Church plays a major role in social development, especially through education, healthcare, and humanitarian work. Third, there are ongoing church–state tensions, especially around issues like abortion, same-sex marriage, and human rights. Fourth, secularization continues to grow in many regions, sometimes as a reaction against the Church’s public moral influence. Finally, there are areas of Catholic growth, especially in regions with migration and charismatic movements that strengthen active participation in the Church.

What does Fintan O’Toole think is Pope Leo’s biggest challenge, and why?

Fintan O’Toole thinks Pope Leo’s biggest challenge is making sure the Church does not develop into a tyrannical structure. Pope Francis developed the Church into being more collegial rather than authoritative from the top down. O’Toole argues that it is impossible for the Church to stand for humility and sensitivity if it remains arrogant and dictatorial. Pope Leo has to continue Pope Francis’ transformation of the church to make sure that it counters imperial authority across the world today.

How does Matthew Sutton evaluate the current state of US-Vatican relations? Why?

Matthew Sutton evaluates the current state of US-Vatican relations as highly polarized and strained due to the divide between the progressive Vatican and conservative American bishops. He argues this is because many American Catholics have become more loyal to partisan political identities than to the global leadership of the Pope, leading to a unique "civil war" within American Catholicism.