My image of the Church
I find that a special value in the Church is the active presence of pastors trying to activate those parishioners who still come to the temple. Their main focus is on conducting the pastoral care of the sacraments. Also of value are the faithful who live in communities like the Holy Family in humility, simplicity and worship of God, and in whom the other is Christ. Weakness, on the other hand, is the disappearance of the pastoral of evangelization, as I don't see the actions of pastors among people who have stopped coming to the temple. Among the many parishioners I still see in church, the living faith is fading. On the other hand, their infantile faith is clearly visible, at the level of the first Holy Communion. The testimony of their faith does not evangelize. I can clearly see a decline in the number of Eucharistic participants. There is an increase in the number of people living for many years without the sacrament of marriage and the resulting lifestyle, due to the abandonment of religious practices by these people. Many young people live in non-sacramental relationships. They no longer consider their living situation to be contrary to the principles of Christian life. There is also a discussion in the Church about same-sex unions and the Church's adjustment to the world situation. For many young people, the sacrament of confirmation is just an obligation enforced by collecting signatures and not the result of a living faith. I am further concerned about the failure of many parents to send their children to school catechism or to sign their children out of religion. I also observe the misbehavior of children and often adults in temples, and the attitude of parents to their own children's first Holy Communion, to their sacrament of marriage and also to the priesthood and Eucharist. The above reality is staggering and is even in my family. The disappearance of a sense of what constitutes holiness is apparent among the baptized. The sacrum is disappearing. Rapid desacralization is proceeding. In the Church, in order to be attractive in order to interest people, scientific methods are used, relying on sociology, on psychology, on philosophy... and rarely on the preaching of the kerygma. It can be said that the Church has been catechized by the world, has adopted "worldly" methods of evangelization. I observe that faith is lived on the plane of tradition and natural religiosity based on fear, where Christ no longer interests people as it is good. When things are bad, "I" demand God's action and not expect His (Christ's) initiative. This phenomenon, I call de-Christianization. The gap between the life and faith of Catholics is also pervasive, as the signs of faith are disappearing among people: unity (selfishness prevails) and love (pleasure prevails). There is a progressive crisis of faith among Christ followers. These phenomena are increasing and are present even in my family. The beginnings of these phenomena were evident in the Church as early as the 1960s. Hence the Second Vatican Council. In my opinion, there is no need to create new rules and forms of the Church. You just have to go back to the Council documents. The body of cardinals at the Second Vatican Council gave the Church the tools to heal the situation in the Church. In a nutshell, I would put it this way: the Council responded to desacralization with a renewed liturgy, which should translate in parishes into the discovery of a living liturgy, full of content as an encounter with Jesus Christ. The liturgy should be prepared by parish communities, many of whom should be actively involved. Such a living liturgy will gradually allow everyone to enter naturally into the Church of Jesus Christ. In the face of de-Christianization, since we were not really catechized and had a theology based mainly on the dogma of Redemption, the Council renewed it by starting from a consideration of the Paschal Mystery of Jesus. In parish ministry, this should translate into the catechumenate, the time of Christian initiation, the time of rediscovering the sacrament of baptism. Our baptism can only be discovered through a serious, long-term catechumenate even after baptism. (neocatechumenate, deuterocatechumenate). And finally, in the face of a crisis of faith, the Council defined itself as an ecumenical council because it recognized that unity is something essential and fundamental to the preaching of Jesus Christ. Ecumenism is a requirement of the mission and the division of Christians makes it difficult to hear the Gospel - people get worse by division. In the field ie. In a parish, it is therefore necessary to establish an authentic Christian community (a parish is supposed to be a community of communities), which would clearly give signs of faith: signs of unity and love in the dimension of the cross. Hence, there is a need for pastors to open up to the Council documents and also to use documents already created on their basis (e.g., the approved statutes of existing realities in the Catholic Church, e.g., the Neocatechumenal Way: Neocatechumenal Way, and others). This will allow pastors to rediscover the values of baptism with renewed vigor, in unity with the faithful. This will be a process that will guarantee the development of the Christian life of parishioners based on the Word of God, liturgy and community, and the authentic growth of the faith of parishioners will be visible to pastors, whom I propose to adopt in the community the principle: with you I am a brother and for you I am a presbyter.