{"id":63313,"date":"2026-07-27T06:37:00","date_gmt":"2026-07-27T04:37:00","guid":{"rendered":"https:\/\/www.omnesmag.com\/?p=63313"},"modified":"2026-07-27T13:41:00","modified_gmt":"2026-07-27T11:41:00","slug":"is-the-catholic-revival-real","status":"publish","type":"post","link":"https:\/\/www.omnesmag.com\/en\/foco\/es-real-el-giro-catolico\/","title":{"rendered":"Is the Catholic revival real?"},"content":{"rendered":"<p class=\"wp-block-paragraph\">For several months now, there has been discussion in our country\u2019s press about an alleged \u201cCatholic revival.\u201d This is said to be supported by various developments, such as the significant increase in adult baptisms in France. According to a report by the French Bishops\u2019 Conference (CEF), in 2025, 17,800 catechumens (adults and adolescents) were baptized in that country during Easter, representing a 45% increase compared to 2024. These figures are the highest ever recorded since the CEF began conducting this survey more than twenty years ago (in 2002). Furthermore, a trend already observed in last year\u2019s study has been significantly confirmed and reinforced: the growing\u2014and now majority\u2014proportion of young people among all catechumens. In our country, this shift is illustrated by the rise of certain ecclesial movements focused primarily on young people and, more recently, by the success of the film <em>Sundays<\/em>, which centers on a 17-year-old girl who is seriously considering embracing a life of cloistered religious devotion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These and other circumstances have led sociologists and thinkers to argue that we are witnessing a sort of \u201crevival\u201d of Catholicism. This is said to be occurring after years in which professing this faith was viewed as a private choice\u2014comparable to a subjective and, therefore, irrational preference\u2014that was even the subject of mockery and scorn. Thus, it would seem that Byung-Chul Han\u2019s assessment at the beginning of his short book on God\u2014in which he argues that \u201cit is not God who has died, but the human being to whom God revealed Himself\u201d\u2014is excessively pessimistic.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Seeking God Once Again<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Be that as it may, what is certain is that long before anyone spoke of this \u201cCatholic turn,\u201d we were witnessing, in the realm of thought, a sort of \u201ctheological turn\u201d or a renewed interest in the question of God and the religious phenomenon. Certainly, throughout much of what is generally referred to as \u201cModernity,\u201d there was a kind of self-limitation or self-mutilation of reason itself, as it focused exclusively on the realm of the empirical sciences. When we speak today of a rational demonstration or a scientific demonstration, we all automatically think of the work done, for example, in a laboratory. However, the view\u2014which is, moreover, genuinely Catholic\u2014that reason\u2019s scope must be broadened has increasingly gained ground, as Josef Ratzinger\/Benedict XVI maintained both in his theological work and in his Petrine ministry.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this vein, prominent philosophical schools of thought have begun to consider the \u201cphenomenon\u201d of God and to analyze the way in which God and \u201cthe things of God\u201d are revealed to us. Indeed, as the theologian Joseph Ratzinger already pointed out in his <em>Introduction to Christianity<\/em>, there is an infinite gulf between God and man. We have been created in such a way that our eyes can see only what is not God. God will always lie outside our field of vision. However, as Ratzinger himself acknowledges, the attitude expressed in the word <em>credo<\/em> It means \u201ca fundamental way of relating to being, existence, the self, and all that is real.\u201d It is a perspective that asserts that at the very core of human existence \u201cthere is a point that cannot be supported or sustained by what is visible and comprehensible.\u201d In this way, the Christian faith regards the invisible as more real than the visible.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, we might ask ourselves, along with St. Augustine, to what extent \u201cthe invisible things of God are understood and seen through created things\u201d? Contemporary thinkers such as Jean-Luc Marion, among others, have pointed to what they have called \u201cthe phenomenological paradox.\u201d By this expression, the French philosopher refers to the apparent contradiction of \u201cthe appearance of that which is preeminently unapparent\u2014the visibility of the invisible as such, which remains as such in its visibility.\u201d The central question raised here is: What do we see of the invisible? Or, to put it another way, what of the invisible is revealed to us in the visible?&nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This highlights the fact that the realm of phenomena is much broader than that of perceptible entities. As Jean-Yves Lacoste points out, \u201cto appear\u201d is more than \u201cto be present to us through our senses.\u201d In fact, he goes so far as to say that \u201cwe perceive more than what our senses provide for us to perceive.\u201d This lies at the heart of religious experience, insofar as in it the human heart can feel both the presence and the absence of God.&nbsp;<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">A presence \u201cin the heart\u201d<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">In this way, contemporary philosophy opens itself up to modes of \u201cgiving\u201d that differ from representation, in which the absent also plays a role. This is what Lacoste refers to when he mentions that the God \u201cperceived by the heart\u201d is at once present and absent, felt and not felt. As this author points out, God is infinitely greater than everything we feel and know about Him. However, what we do not feel and know about God is not, in reality, a lack or an absence, but rather a \u201csurplus,\u201d \u201ctoo much presence.\u201d This does not mean that we must set aside what we know about God. The fact that God is infinitely greater than our knowledge of Him makes it clear that His presence is not a presence in the manner of an object of representation. It is a presence to the \u201cheart.\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consequently, this \u201cCatholic turn\u201d\u2014or, at least, \u201cChristian turn\u201d\u2014that appears to be evident in some of the most significant philosophical currents of recent decades goes hand in hand with a revival of affectivity as a central element alongside understanding and the will. In contrast to a certain tradition that holds that the affective sphere must be excluded from the spiritual realm\u2014reducing it to the realm of bodily sensations, emotional states, or passions\u2014contemporary philosophy has reclaimed the decisive role that this sphere plays in the human person. In fact, it has even been argued that in many respects, the heart is what constitutes our true self.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In short, the \u201cCatholic turn\u201d that seems to be evident in significant developments in contemporary thought has focused on the uniqueness of religious experience. In this experience, human beings lovingly open themselves to a personal God who dazzles them, yet whom they simultaneously feel is close to them. This is what Pascal was referring to when he wrote: \u201cWhile, when speaking of human things, it is said that one must know them before loving them\u2014which has become a proverb\u2014the saints, on the contrary, say, when speaking of divine things, that one must love them in order to know them, and that one enters into the truth only through charity.\u201d.<\/p>","protected":false},"excerpt":{"rendered":"<p>Desde hace unos meses se viene discutiendo en la prensa de nuestro pa\u00eds acerca de un supuesto \u201cgiro cat\u00f3lico\u201d. Este vendr\u00eda avalado por varios hechos como, por ejemplo, el significativo aumento de bautizos de adultos en Francia. Seg\u00fan un informe de la Conferencia Episcopal Francesa (CEF), en 2025 fueron 17.800 los catec\u00famenos (adultos y adolescentes) [&hellip;]<\/p>\n","protected":false},"author":2425,"featured_media":63315,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[549,548],"tags":[2623,2499,1653],"class_list":["post-63313","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-evangelizacion","category-foco","tag-giro-catolico","tag-master-de-cristianismo-y-cultura-contemporanea","tag-universidad-de-navarra"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.8 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>\u00bfEs real el giro cat\u00f3lico? - Omnes<\/title>\n<meta name=\"description\" content=\"Noticias de bautismos, pel\u00edculas sobre la llamada vocacional o canciones que suspiran por la transcendencia. \u00bfEs real el giro cat\u00f3lico?\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.omnesmag.com\/en\/focus\/is-the-catholic-revival-real\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00bfEs real el giro cat\u00f3lico? 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